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HOMILETICS, 



PASTORAL THEOLOGY. 



BY 

WILLIAM G. T. SHEDD, D. D., 

BALDWIN PROFESSOR, IN UNION THEOLOGICAL SEMINAET, NEW VORK CITY. 



NEW YORK: 
CHARLES SCRIBNER & CO., 654 BROADWAY. 

1867. 






■&* 



Entered according to Act of Congress, in the year 1S67, 

By CHARLES SCRIBNER & CO., 

In the Clerk's Office of the District Court of the United States for the 

Southern District of New York. 



A -' 4 xGj 



ALVOBD, STEREOTYPES 



LC Control Number 



tmp96 031627 



PREFATORY NOTE. 



Most of the materials of this treatise were origi- 
nally composed, in the form of Lectures, in the 
years 1852 and 1853, when the author held the 
Professorship of Sacred Rhetoric and Pastoral The- 
ology, in Auburn Theological Seminary. Upon 
entering on other lines of study and instruction, 
they were thrown aside. Several of them, within 
the last two years, have appeared in the Ameri- 
can Theological Review, and the interest which 
they seemed to awaken has led to the revision 
of the whole series, and to their combination 
(with two or three other Essays, upon kindred 
topics), into the form of a book. Although con- 
structed in this manner, the author believes that 



IV PBEFACE. 

one "increasing purpose" runs through the vol- 
ume, and hopes that it may serve to promote, 
what is now the great need of the Church, a mas- 
culine and vigorous Rhetoric, wedded with an 
earnest and active Pastoral zeal. 

New York, February 16, 1867. 



CONTENTS. 



HOMILETICS. 

CHAPTER I. 

PAGE 

Eelation of Sacred Eloquence to Biblical Exegesis . . 1 

CHAPTER II. 

Distinctive Nature of Homiletics and Reasons for its Cultivation 38 

CHAPTER III. 

Fundamental Properties of Style . . . . 59 

CHAPTER IV. 

General Maxims for Sermonizing . . . .100 

CHAPTER V. 
Special Maxims for Sermonizing .... 127 

CHAPTER VI. 
The different Species of Sermons .... 144 

CHAPTER VII. 

The Nature and Choice of a Text ... . 159 

CHAPTER VIII. 
The' Plan of a Sermon ...... 179 

CHAPTER IX. 
Extemporaneous Preaching ..... 218 



VI CONTENTS. 

CHAPTER X. 

PAGE 

The Matter, Manner, and Spirit of Preaching . . . 245 

CHAPTER XI. 
Reciprocal Relations of Preacher and Hearer . . 258 

CHAPTER XII. 
Liturgical Cultivation of the Preacher .... 296 



PASTOEAL THEOLOGY. 

CHAPTER I. 
Definition of Pastoral Theology . . . . 319 

CHAPTER II. 
Religious Character and Habits of the Clergyman . . 323 

CHAPTER III. 
Intellectual Character and Habits of the Clergyman . 345 

CHAPTER IV. 
Social and Professional Character of the Clergyman . . 371 

CHAPTER V. 
Pastoral Visiting ..... . 389 

CHAPTER VI. 
Catechising ....... 407 



HOMILETIOS. 



CHAPTEE I. 

RELATION OE SACRED ELOQUENCE TO BIBLICAL EXEQESIS. 

The sources of Sacred. Eloquence, it is evident, 
must lie deeper than those of secular oratory. That 
address from the Christian pulpit which, in its ulti- 
mate results, has given origin to all that is best in 
human civilization and hopeful in human destiny, 
must have sprung out of an intuition totally 
different from that which is the secret of secular 
and civil oratory. It is conceded by all, that elo- 
quence is the product of ideas ; and therefore, in 
endeavoring to determine what is the real and solid 
foundation of pulpit oratory, we must, in the outset, 
indicate the range of ideas and the class of truths 
from which it derives both its subject-matter and 
its inspiration. These we shall find in Divine reve- 
lation, as distinguished from human literature. The 
Scriptures of the Christian Church, and not the wrL 



2 HOMILETICS. 

tings of the great masters of secular letters, are the 
fons et origo of sacred eloquence. It will therefore 
"be the aim of this introductory chapter in a treatise 
upon Homiletics, to consider the influence, in ora- 
torical respects, upon the preacher, of the thorough 
exegesis and mastery of the Word of God. And in 
order to perform this task with most success and 
convincing power, it will be necessary to make some 
preliminary observations upon the nature of the 
written revelation itself, and particularly upon the 
relation in which the human mind stands to it. 

The opening of one of the most sagacious and 
suggestive of modern treatises in philosophy reads as 
follows : " Man, as the minister and interpreter of 
nature, does and understands as much as his observa- 
tions on the order of nature, either with regard to 
matter or to mind, permit him, and neither knows 
nor is capable of more." 1 In this dictum of Lord 
Bacon, which he lays down as the corner-stone of his 
philosophical system, reflecting and speculating man 
is represented to be an interpreter. The function of 
the philosopher is not to originate truth, but to 
explain it. He is to stand up before a universe of 
matter, and a universe of mind, and his office is to 
interrogate them, and hear what they say. He is 
not to attempt an exertion of his own power upon 
them in order to reconstruct them, and thereby put 
a meaning into them. He is not to distort them, 

1 Bacon: Novum Organum, Aph. 1. 



ELOQUENCE AND EXEGESIS. 3 

by injecting into them Ms own prejudices and pre- 
conceptions ; but simply going up to them with reve- 
rence and with freedom, he is to take them just as 
they are, and to question them just as they stand, 
until he gets their answer. The spirit of a philoso- 
pher, then, according to this sagacious Englishman, 
is no other than the spirit of an interpreter. If we 
might employ his own proud phrase, " Francis Veru- 
lam thought " that the great aim and office of phi- 
losophy is hermeneutical. The result of all specula- 
tive inquiry into the world of matter and of mind, 
according to this wise and substantial thinker, should 
be an exegesis, an. explanation. Under the impulse 
and guidance of this theory, modern science, more 
particularly in the sphere of material nature, has 
made progress. That wise and prudent interroga- 
tion of nature which has been so characteristic of 
the last two centuries has yielded a clear and loud 
response. The world of matter has replied to many 
of the questions that have been put to it. The 
stone has cried out of the wall, and the beam out of 
the timber has answered. 

But if this is true and fruitful in philosophy, it 
is still more so in theology. The duty and function 
of the theologian is most certainly that of an inter- 
preter, and that alone. With yet more positiveness 
may we adapt the phraseology of the opening sen- 
tence of the Novum Organum, and say : " Man, as 
the minister and interpreter of revelation, does and 
understands as much as his observations on the 



4 HOMTLETICS. 

order and structure of revelation permit him, and 
neither knows nor is capable of more." For reve- 
lation is as much the product of the Divine intelli- 
gence as the worlds are the product of the Divine 
power. Man confessedly did not originate the 
world, and neither did man originate the Christian 
Scriptures. The ultimate authorship of each alike 
carries us back to the Infinite. For though in the 
propagation of the species, and the sustentation of 
animal life upon the planet, the creature oftentimes 
seems to have an agency analogous to that of the 
Creator himself, yet we well know that all things 
in the material universe are of God ultimately ; so, 
likewise, though in the production of those docu- 
ments which make up the canon of inspiration, 
many individual men were employed with a free- 
dom and spontaneousness that looks like original 
authorship, yet it was the infinite and all-knowing 
intelligence of God which is the head-spring, the 
forts fontium of it all. 

The attitude, therefore, of the human mind 
toward revelation, should be precisely the same as 
toward nature. The naturalist does not attempt to 
mould the mountains to his patterns ; and the theo- 
logian must not strive to pre-configure the Scrip- 
tures to his private opinions. The mountain is an 
object, positive, fixed, and entirely independent of 
the eye that looks upon it ; and that mass of truth 
which is contained in the Christian Scriptures is 
also an object, positive, fixed, and entirely independ- 



ELOQUENCE AND EXEGESIS. 5 

ent of the individual mind that contemplates it. 
The crystalline humor of the eye is confessedly 
passive in relation to the mountain mass that looms 
up before it in majesty and in glory. It receives 
an impression and experiences a sensation, not 
mechanically or chemically indeed, as wax melts 
"before fire, or as an alkali effervesces under an acid, 
yet inevitably, and in accordance with the real and 
independent nature of the mountain. And the 
moral mind of man, in relation to the moral truth 
of God which is set over against it in his revela- 
tion, should in like manner be recipient, and take 
an impression that issues inevitably from the nature 
and qualities of fixed and eternal truth. Neither 
in the instance of the eye nor of the mind, is the 
function that of authorship or origination; it is that 
of living recipiency and acquiescence. In the pres- 
ence of both nature and revelation, man, as Lord 
Bacon phrases it, is a minister and interpreter, and 
not a creator and lord. 

The talent, then, which comprehends the reve- 
lation of the Eternal Mind, is not creative but 
exegetical. The etymology of the term exegesis 
implies a leading forth (i^yjy io [loll) into the light 
of a clear perception, of an idea that is shut up in 
human language. It supposes words, — words that 
are filled with thoughts that require to be con- 
ducted from behind the veil which covers them. 
Exegesis, therefore, implies a written word. It sup- 
poses a written revelation. There can be no inter- 



6 HOMILETICS. 

pretation unless thought has been vocalized, and 
fixed in outward symbols. An unwritten revela- 
tion, confined to the individual consciousness, never 
projected into language and never taking a literary 
form, could not be an object of critical examina- 
tion, and could not yield the rich fruits of analysis 
and contemplation. Those theorizers who combat 
the doctrine of a "book revelation," and contend 
for only an internal and subjective communication 
from the mind of God to the mind of man, present 
a theory which, if it were transferred to the sphere 
of human literature, would bring all intellectual 
investigation and stimulation to a dead stop. If 
all the thinking of man were confined to conscious- 
ness ; if his ideas were never expressed in language, 
and written down in a literature that is the out- 
standing monument of what he has felt and thought; 
if within the sphere of secular thinking man were 
limited to his isolated individualism, and were never 
permitted to Hx his eye and mind upon the results 
to which fellow minds had come ; the most abso- 
lute stagnation would reign in the intellectual 
world. If, for illustration, we could conceive that 
the intellect of Newton had been able to go through 
those mathematical processes which are now em- 
bodied in his Principia, without expressing them 
in the symbols of mathematics and the propositions 
of human language; if we could conceive of the 
Principia as held in his individual consciousness 
merely, and never presented in an outward form to 



ELOQUENCE AKD EXEGESIS. 7 

become a xtyjfia eg del for all generations ; it is plain 
that the name of Newton would not be, as it now 
is. one of the intellectual forces and influences of the 
human race. All that mass of pure science which 
has been the subject-matter of mathematical exe- 
gesis for two centuries, and which has been the 
living germ out of which, by the method of inter- 
pretation, the fine growths of modern mathematics 
have sprung, would have gone into eternity and 
invisibility with the spirit of Newton, and "left 
not a rack behind." 

I. Biblical Interpretation, therefore, postulates a 
written word, and a sacred literature ; and in now 
proceeding to notice some of the oratorical influ- 
ences that issue from it, we mention, in the first 
place, the originality which it imparts to religious 
thinking and discourse. We shall maintain the 
position, that the sacred orator is quickened by the 
analytical study of the sacred volume into a freedom, 
freshness, and force, that are utterly beyond his 
reach without it. 

Originality is a term often employed, rarely 
defined, and very often misunderstood. It is fre- 
quently supposed to be equivalent to the creation 
of truth. An original mind, it is vulgarly imagined, 
is one that gives expression to ideas and truths that 
were never heard of before,— ideas and truths " of 
which the human mind never had even an intimation 
or presentiment, and which come into it by a mortal 
leap, abrupt and startling, without antecedents and 



8 HOMILETICS. 

without premonitions." But no such originality as 
this is possible to a finite intelligence. Such ab- 
originally as this is the prerogative of the Creator 
alone, and the results of it are a revelation, in the 
technical and strict sense of the term. Only God 
can create de nihihj and only God can make a com- 
munication of truth that is absolutely new. Ori- 
ginality in man is always relative, and never abso- 
lute. Select, for illustration, an original thinker 
within the province of philosophy, — select the con- 
templative, the profound, the ever fresh and living 
Plato. Thoughtfully peruse his weighty and his 
musical periods, and ask yourself whether all this 
wisdom is the sheer make of his intellectual energy, 
or whether it is not rather an emanation and efflux 
from a mental constitution which is as much yours 
as his. He did not absolutely originate these first 
truths of ethics, these necessary forms of logic, these 
fixed principles of physics. They were inlaid in 
his rational structure by a higher author, and by an 
absolute authorship; and his originality consists 
solely in their exegesis and interpretation. And 
this is the reason that, on listening to his words, we 
do not seem to be hearing tones that are wholly 
unknown and wholly unheard of. We find an an- 
swering voice to them in our own mental and moral 
constitution. In no contemptuous, but in a reveren- 
tial and firm tone, every thinking person, even in 
the presence of the great thinkers of the race, may 
employ the language of Job ; in reference to self- 



ELOQUENCE AND EXEGESIS. 9 

evident truths and propositions: "Lo, mine eye 
hath seen all this, mine ear hath heard and under- 
stood it. What ye know, the same do I know 
also ; I am not inferior unto you." And these 
great thinkers themselves are the first to acknowl- 
edge this. Upon the fact of a community in reason, 
a partnership in the common ideas of humanity, 
Plato himself founded his famous argument for the 
pre-existence of the soul. The very fact that every 
human creature recognizes the first truths of science 
and of morals as no strange and surprising dogmas, 
but native and familiar, would imply, in his judg- 
ment, an earlier world, a golden time, when their 
acquaintance was made under brighter skies, and 
under happier omens, than here and now. 1 

Originality, then, within the sphere of a creature 
and in reference to a finite intelligence, consists in 
the power of interpretation. In its last analysis it is 
exegesis, — the pure, genial, and accurate exposition 
of an idea or a truth already existing, already com- 
municated, already possessed. Plato interprets his 
own rational intelligence ; but he was not the author 
of that intelligence. He expounds his own mental 
and moral ideas; but those ideas are the handi- 
work of God. They are no more his than ours. 
We find what he found, no more and no less, if he 
has been a truthful exegete. The process, in his 
instance and that of his reader, is simply that of 

1 Compare the Atjthoe's "Discourses and Essays," p. 125, sq. 



10 HOMILETICS. 

education and elicitation. There has been no cre- 
ation, but only a development ; no absolute author- 
ship, but only an explication. And yet how fresh 
and original has been the mental process ! The 
same substantially in Plato and in the thousands of 
his scholars; and yet in every single instance there 
has been all the enthusiasm, all the stimulation, all 
the ebullient flow of life and feeling that attends 
the discovery of a new continent or a new star. 

" Then feels he like some watcher of the skies 

When a new planet swims into his ken; 

Or like stout Cortez, when with eagle eyes 

He stared at the Pacific, and all his men 

Looked at each other with a wild surmise, 

Silent, upon a peak in Darien." 

Originality in man, then, is not the power of 
making a communication of truth, but of appre- 
hending one. Two great communications have 
been made to him, — the one in the book of nature, 
and the other in the book of revelation. If the 
truth has been conveyed through the mental and 
moral structure, if it has been wrought by the cre- 
ative hand into the fabric of human nature, then 
he is the most original thinker who is most suc- 
cessful in reading it just as it reads, and expound- 
ing it just as it stands. If the truth has been com- 
municated by miracle, by incarnation, and by the 
Holy Ghost ; if it has been imparted by special 
inspiration, and lies before him an objective and 
written revelation ; then he i& the original thinker 



ELOQUENCE AND EXEGESIS. 11 

who is most successful in its interpretation, — who is 
most accurate in analyzing its living elements, and 
is most genial and cordial in receiving them into 
his own mental and moral "being. 

These observations find their enforcement and 
illustration, the instant we apply them to the Chris- 
tian Scriptures and their interpretation. We have 
already noticed that, in respect to the problems of 
religion, man can originate nothing, but must take 
what he finds given to him from the skies. Even if 
revealed religion be rejected, man does not escape 
from the authority of fixed truth, unless he adopt 
atheism and an absolute licentiousness of thought 
and action. The doctrines of natural religion are 
a Divine communication, as really as those of re- 
vealed. 1 They are as immutable in their nature, 
and as independent of man's will and prejudices, as 
those of Christianity itself. When we wake up to 
moral consciousness, and begin to reilect upon 
the principles of ethics that are wrought into our 
moral constitution, we discover that we are already 
under their domination and righteous despotism. 
We have no option. Neither can we alter them ; 

1 Hence, St. Paul employs the in the constitution of the human 

same word (aTzomlvTrrerat) to de- spirit. The opyrj -d-ebv fearfully 

note the ultimate source of the apprehended in paganism, and 

truths of natural religion, that he the Sikcuogvvii -&eov known only in 

employs in reference to the plan Christendom, are both alike * rev- 

of redemption itself. The intui- elations,'the one being unwritten 

tive perception that God will pun- and the other written. — See Eom. 

ish sin is, in its last analysis, the i. 17, 18. 
product of the Creator Himself 



12 HOMILETICS. 

we cannot make a hair of them white or black. We 
are compelled to take them exactly as they are 
given. "We must "be passive and submissive to 
what Cudworth denominates the "immutable mo- 
rality" which antedates all finite existence, and 
which was in the beginning with God. And so 
likewise when we pass from the problems of natu- 
ral religion to those of revealed; when we pass 
from the question concerning human duty to the 
awful question concerning human salvation, we 
discover that the principles upon which this salva- 
tion reposes, and the methods by which it is to be 
accomplished, are settled in the heavens. What is 
written is written, and man the sinner, like man 
the moralist, must be recipient and submissive to 
the communication that is made. For the promises 
of Christianity are more entirely dependent upon 
the Divine option and volition, than are the prin- 
ciples of ethics and natural religion. The Deity is 
necessitated to punish sin, but is under no necessity 
of pardoning it. When, therefore, the human mind 
passes from ethics to evangelism, it is still more 
closely shut up to the record which God has given. 
If it must take morality just as it is communicated 
in reason and conscience, it must most certainly 
take mercy on the terms upon which it is offered in 
the written word; because these terms depend 
solely upon the will and decision of the pardoning 
power. 

In this wise and docile recipiency of that which 



ELOQUENCE AND EXEGESIS. 13 

is fixed and eternal, we find the fountain of peren- 
nial youth and freshness for the sacred orator. For 
by it, he is placed in vital relations to all that uni- 
verse of truth which is contained in the Christian 
Scriptures. Think for a moment of their contents. 
Bring to mind the ideas and doctrines which hang 
like a constellation in these heavens. Think of the 
revelation made in them concerning the trinal unity 
of God, that infinite vortex of life, being, and bles- 
sedness, to which the meagre and narrow unit of 
deism presents such a feeble contrast. Think of 
the incarnation, in which all the plenitude of the 
divine nature blends, and harmonizes, with the win- 
ning helplessness and finiteness of a creature. Think 
of the ideas that are involved in the Biblical account 
of the origin of man, his fall into the abyss of moral 
evil, and his recovery to innocence, to holiness, and 
to glory. Think of the kingdom of God, an idea 
wholly foreign to the best of the natural religions 
of the world, with its indwelling energy of the 
Divine Spirit, and its continual intercourse with 
the invisible and the eternal. Contemplate these 
new ideas that have been lodged in the conscious- 
ness of the human race by the Scriptures of the 
Old and New Dispensations; think of their sug- 
gestiveness, their logical connections, the new light 
which they flare upon the nature and destiny of 
man, the totally different coloring which they throw 
on the otherwise dark and terrible history of man 
on the globe ; weigh this immense mass of truth 



14 HOMXLETICS. 

and dogma in the scales of a dispassionate intelli- 
gence, and say if the mind of the preacher will not 
be filled with freshness, with force, and with origi- 
nality, in proportion as it absorbs it. 

For, to recur to our definition of originality, the 
human intellect is stirred into profound and genial 
action, only as it receives an impression from some- 
thing greater and grander than itself. If it adopts 
the egotism of such a theory as that of Fichte, for 
example, and attempts to create from within itself, 
its action must be spasmodic and barren. To 
employ the often repeated comparison of Bacon, it 
is not the spider but the bee that is the truly origi- 
nal insect. Only as the sermonizer and orator, by 
a critical analysis of the Biblical words, and their 
connections, saturates his mind with the Biblical ele- 
ments (crTrot^aa), and feeds upon revelation as the 
insect feeds upon foliage until every cell and tissue 
is colored with its food, will he discourse with free- 
dom, suggestiveness, and energy. 

The influence of such familiarity with revelation 
is well illustrated by that of the great products of 
uninspired literature. The effect of a continual and 
repeated perusal of Homer in animating the mind 
is well known. It starts the intellect into original 
action. The Greek fire glows in these poems, and 
kindles every thing it touches. Though the range 
of ideas in the Iliad and Odyssey is cabined, cribbed, 
and confined, compared with that of a Dante or a 
Shakspeare, whose intuition has been immensely 



ELOQUENCE AND EXEGESIS. 15 

widened by the Christian revelation under which 
he lived and thought ; though the old epic in which 
the fall of Troy is sung cannot compare for a 
moment in breadth, depth, and vastness, with the 
Christian epic in which the fall of man is told, yet 
every scholar knows that just in proportion as he 
imbibes the ideas and spirit of this single pagan 
poem, all tameness is banished from his own ideas, 
and all feebleness from his language. The reader 
of Gibbon's autobiography will notice in the abstract 
which the historian gives of his readings, that day 
after day the appointed task of perusing so many 
lines of the Iliad is recorded as having been faith- 
fully performed. And, moreover, he will observe 
that the study is done in the light of the Port Royal 
Greek Grammar ; in the light of a careful investi- 
gation and mastery of the Greek verb. 1 Now, we 
venture to affirm that what there is of energy in 
the monotonous style of Gibbon, and what there is 
of originality and freshness in his naturally phleg- 
matic and heavy understanding, is due, in no small 
degree, to familiarity with the old bard of Chios. 
We have cited this as only one example of the 
impulse to original action that is started in the 
mind, by the simple exegesis and interpretation of 
one truly grand product of the human intellect. 
Think of a similar contact with the Italian Dante, 
or the English Chaucer, and say whether originality 

Gibbon : Autobiography, p. 444, et passim. 



16 HOMILETICS. 

is to be acquired by a dead lift, or by a genial 
pressure and influence. 

Keturning now to the Christian Scriptures, we 
claim that they are the great and transcendent source 
of originality and power, for the human intellect. 
The examples which we have cited from the range 
of uninspired literature fall far short of the reality, 
when we pass to the written revelation of God. 
Though grouped together in the most artless and 
unambitious manner; though the work of divers 
ages and different minds; though showing a variety 
and inequality that passes through the whole scale 
of composition, from the mere catalogue in the Book 
of Chronicles, to the sublime ode in Isaiah or the 
Apocalypse ; though, so far as mere artistic form 
and labored attempt at impression are concerned, 
almost careless and indifferent, nevertheless the 
body of literature contained in the Hebrew and 
Greek Scriptures has moved upon the mind of man, 
in his generations, as the moon has moved upon the 
sea. The influence has been tidal. 

" Exegesis," says Mebuhr, " is the fruit of finished 
study." This is a remark which that great histo- 
rian makes in his letter to a young philologist, 
which deserves to be perused annually by every 
student, secular or sacred. " Do not read the great 
authors of classical antiquity," he remarks, " in order 
to make aesthetic reflections upon them, but in 
order to drink in their spirit, and fill your soul 
with their thoughts,— in order to gain that by read- 



ELOQUENCE AND EXEGESIS. If 

ing which you would have gained by reverently 
listening to the discourses of great men. This is 
the philology which does the soul good ; and learned 
investigations, even when we have got so far as to 
be able to make them, always occupy an inferior 
place. We must be fully masters of grammar (in 
the ancient sense); we must acquire every branch 
of antiquarian knowledge, as far as lies in oar power; 
but even if we can make the most brilliant emen- 
dations, and explain the most difficult passages at 
sight, all this is nothing, and mere sleight-of-hand, 
if we do not acquire the wisdom and spiritual 
energy of the great men of antiquity, — -think and feel 
like them." 1 Precisely this is the aim and influence 
of Biblical philology and exegesis. The theologian 
and preacher, by his patient study of the written 
revelation, must gain that by reading which he 
would have gained by reverently listening to the 
discourses of the prophets, and apostles, and the 
incarnate Son of God. And this is the uniform 
effect of close linguistic investigation. The power 
of a grammarian is a vernacular power. Turn, for 
illustration, to the commentaries of some of the 
Greek Fathers, such as Theodoret and Chrysostom, 
for example, and observe the close and vivid contact 
which is brought about between their minds and 
those of the sacred writers, by reason of their home- 
bred knowledge of the Greek language. These com- 



1 Niebtjhr : Life and Letters, pp. 426, 428. 
2 



18 HOMILETICS. 

xnentators are not equal to some of the great Latin 
Fathers, in respect to the insight that issues from a 
profound dogmatical comprehension of Christian 
truth. So far as interpretation rests upon the ana- 
logy of faith and a comprehensive system, Chrysos- 
tom is inferior to Augustine. . But in regard to 
every thing that depends upon the callida junctura 
verborum, upon the subtle nexus of verbs, nouns, 
and particles, these exegetes who were "native and 
to the manner born," must ever be the resort and 
the guide of the Biblical student. 1 

Now, such an exegesis as this, — -an exegesis of 
the Scriptures that is the result of " finished " study, 
and that fills the soul with the very thoughts and 
spiritual energy of the holy men of old who sj3ake 
as they were moved by the Holy Ghost, — is a well- 
spring of originality. The influence of it is stri- 
kingly illustrated by a comparison of the English 
pulpit of the sixteenth and seventeenth centuries, 
with that of the eighteenth. The minds of Hooker 
and Howe, of Taylor and South, of Barrow and 
Bates, were thoroughly imbued with the substance 
and spirit of the written revelation. It was an age 
of belief, of profound religious convictions, of lin- 
guistic, reverent, and contemplative study of the 
word of God. Secular literature itself was tinc- 
tured and tinged with the supernaturalism of the 

1 This remark holds true of Zigabenus, whom De "Wette and 
that acute Greek commentator Meyer so often quote, 
of the 12th century, Euthymius 



ELOQUENCE AND EXEGESIS. 19 

Bible. The plays of Shakspeare, nay, the licentious 
plays of the old English stage, are full of the awful 
workings of conscience. If men sinned, they suffered 
for it; if they committed adnltery, they were burned 
in hell-fire therefor. This was the ethics, and this 
was the drama, of a period for which God was a 
living person, the Bible an inspired book, and the 
future life a solemn reality. The strong sense and 
healthy genius of England had not yet sophisticated 
itself into the denial of God's holiness, and God's 
revelation, and the authority of the human con- 
science. Men had not learned, as they have since, 
to rush into sin, and then adjust their creed to their 
passions. Look, now, into the sermonizing and elo- 
quence of these English divines, and feel the fresh- 
ness and freedom that stamp them instantaneously 
as original minds. They differ much in style. Some 
exhibit an involved and careless construction ; others 
a pellucid and rhythmical flow ; and one of them, 
according to De Quincey, is the only rhetorician to 
whom, in company with Sir Thomas Brown (him- 
self a reverent and a Biblical mind), " it has been 
granted to open the trumpet-stop on the great 
organ of passion." But all alike are profound reli- 
gious thinkers, and all alike are suggestive and 
original discoursers. 

Pass, now, into the eighteenth century, and read 
the discourses of Alison and Blair. We have 
descended from the heights of inspired doctrine, 
towards the level of natural religion ; from the incar- 



20 HOMILETICS. 

nation, the apostasy, the redemption, to the truth 
that virtue is right and vice is wrong, that man 
must be virtuous, and all will be well. How tame 
and unsuggestive are these smooth commonplaces. 
How destitute of any enlarging and elevating 
influence upon a thoughtful mind. How low the 
general range of ideas. And the secret of the tor- 
por and tameness lies in the fact, that these intel- 
lects had never worked their way into the deep 
mines of revelation, and found the ore in the matrix. 
It was an age in which Biblical exegesis had de- 
clined, and they had experienced only the more 
general influences of the written word. The living 
elements themselves, the evangelical dogmas, had 
never penetrated and moulded their thinking. 

And as we look out into this nineteenth century, 
we observe the same fact. The only originality in 
the Church or out of it, in sacred or in secular litera- 
ture, is founded in faith. We are well aware that 
the age is fertile, and that a rank growth of belles- 
lettres has sprung up during the last twenty-five 
years having its root in unbelief. But it is a crop 
of mushrooms. There is nothing in it all that will 
live one hundred years. Compare this collec- 
tion of skeptical poems, novels, and essays, these 
slender attempts of the modern naturalism to soar 
with a feeble wing into the high heaven of inven- 
tion, with the unfaltering, sustained sweep of 
Dante, steeped in religion, and that, too, the religion 
of an intense supernaturalism ; or of Milton, whose 



ELOQUENCE AND EXEGESIS. 21 

blood and brain were tinged through and through 
with Hebrew ideas and beliefs. Compare the light 
flutter of the current sentimentalising with 

"the pride and ample pinion 
That the Theban eagle bear, 
Sailing with supreme dominion 
Through the azure deep of air," 

and tell us where shall wisdom be found, and where 
is the place of understanding. 

II. We pass from this topic, to consider a 
second effect of the exegesis and apprehension of 
the Christian revelation, that bears yet more directly 
upon the office and functions of the pulpit. The 
thorough exegesis and comprehension of the writ- 
ten Word of God, endows the human mind with 
authority. 

" By what authority doest thou these things ? 
and who gave thee this authority to do these 
things?" was a question which the chief priests, 
and the scribes, and the elders put to Jesus Christ. 
If it was a natural question for them to ask of the 
Son of God, it is certainly a natural question for the 
secular, and especially the unbelieving, world to ask 
of the Christian herald. By what right, does a 
mortal man rise upon the rostrum, and make posi- 
tive statements concerning the origin of the human 
race, the dark mysterious beginnings of human his- 
tory, the purposes and plans of the Infinite Mind, and 
conclude with announcing the alternatives of eternal 



22 HOMILETICS. 

salvation and eternal damnation ? With respect to 
these dark and difficult problems, all men stand 
upon a common level, if divine revelation is thrown 
out of the account. Apart from the light poured 
upon them by a communication from the Divine 
Mind, Confucius and Socrates have as much right 
to speculate and dogmatize, as you or I. By what 
right, then, does that portion of the world which 
calls itself Christendom, undertake to inform that 
portion of the world which is called heathendom, 
concerning God and the future life ; concerning the 
soul, its needs, its sorrows, and its doom ? What 
authority has the Christian man above that of 
the pagan man, in regard to the whole subject of 
religion, and who gave him this authority ? W hy 
does not Christendom, as it peers into the darkness 
beyond the tomb, look reverently to Mohammedan- 
ism for light ? Why does Christianity insist that 
Mohammed shall come to the mountain ; and why 
does the mountain refuse to go to Mohammed ? 
As matter of fact, the entire human race is now 
receiving its lessons in theology and religion, from 
only a portion of the race. In the outset, this 
portion which set itself up as the teachers of man- 
kind was only a mere fragment of the sum-total, a 
mere handful of men in a corner of Palestine. The 
proportion has indeed greatly altered, during the 
eighteen centuries that have elapsed since the death 
of Christ ; but the vast majority of mankind are 
still pagan. The pupils still immensely outnumber 



ELOQUENCE AND EXEGESIS. 23 

the teachers. By wiiat title, does a mere fraction, 
of the equally rational and equally immortal masses 
that crowd this planet, arrogate to itself the posi- 
tion of the tutor, and demand that the remaining 
majority take the attitude of the pupil? And, to 
narrow the circle, by what title does a small class 
of men rise up in Christian pulpits, and profess to 
impart instruction to the large congregations of 
their fellows and their equals, upon the most mo- 
mentous and the most mysterious of themes \ 

Unless Christendom possesses a superior knowl- 
edge, it has no right to instruct heathendom ; and 
unless the Christian clergy are endowed with the 
authority of a special revelation, and can bring cre- 
dentials therefor, they have no right to speak to 
their fellow-men upon the subjects of human duty 
and destiny. The first and # indispensable requisite, 
consequently, in both speculative theology and 
practical homiletics, is authority / and this authority 
must be found in a direct and special communica- 
tion from the mind of God, or it can be found 
nowhere. Throw the Scriptures out of the account, 
and the whole human race is upon a dead level. 
No one portion of it, no one age or generation of it, 
is entitled to teach another. That clear command- 
ing tone, without which the Christian herald has 
no right to speak, and without which the world 
will not erect its ears and hear, cannot issue from 
ethics and natural religion. It must be the impulse 
and the vibration of the gospel. " I am not ashamed," 



24 HOMILETICS. 

says St. Paul, " of the gospel of Christ : for it is the 
power of God." Divine revelation, in his definition, 
is divine power ; and power is at the bottom of au- 
thority. Power generally is not ashamed, and needs 
not to be. In an age like this, when force is wor- 
shipped, when the hero and the titan are set up as di- 
vinities, it will surely not be disputed that where there 
is power there need be no hesitation or timidity ; and 
that whoever is really possessed of it, is entitled to 
speak out with a commanding and an authoritative 
intonation. By virtue, then, and only by virtue, of its 
possession of the living oracles of God, Christendom 
is entitled to sound a trumpet, and tell the world in 
all its centuries, and all its grades of civilization, that 
he that believeth shall be saved, and he that believeth 
not shall be damned. By virtue of his intuition 
and mastery of inspired ideas and doctrines, the 
Christian herald is entitled to attempt 



" the height of the great argument. 
And justify the ways of God to men." 



1. In applying this topic more particularly to 
the position and duties of the sermonizer and 
preacher, we remark, in the first place, that the 
close exegetical study of the Scriptures imparts 
a calm and conscious authority, by reducing the 
whole body of Holy Writ to harmony. The 
influence of doubt in respect to the symmetrical 
agreement, and self - consistence, of the Bible, is 



ELOQUENCE AND EXEGESIS. 25 

weakening in the highest degree. ~No sacred 
orator can be bold and commanding in his tone, 
if he believes, or if he fears, that there are fatal 
contradictions and irreconcilable inconsistencies in 
the written revelation. It is for this reason, that 
infidelity is now applying its utmost acuteness 
and ingenuity, to detect intrinsic and absolute con- 
tradictions in the sacred records. The four Gos- 
pels, in particular, are the field of operations. If 
it can be shown, if it can be demonstrated, that 
these biographies of the God-man fatally conflict 
with each other, then the portraiture of that Per- 
sonage who fills all history as the sun fills the 
hemisphere, becomes a fancy sketch, and Chris- 
tianity disappears with its Founder. 

Now, we are certain and confident that the 
careful and minute study of the Evangelists, in 
the light of grammar, of philology, and of history, 
results in the unassailable conviction of their trust- 
worthiness. The process is one of those profound 
and unconscious ones which bring us to the goal 
before we are aware. The conviction that the 
four Gospels are organically connected, and consti- 
tute one living and perfect harmony, cannot be 
violently and quickly forced upon the mind. At 
first sight, the objections and difficulties fill the 
foreground ; particularly, when protruded and 
pressed upon the notice by the dexterity of the 
biased and hostile critic. But, as when we look 
upon a grand painting, in which there is a great 



26 HOMILETICS. 

variety, and complexity, and apparent contrariety, 
of elements, it requires some little time for the 
eye to settle gradually, and unconsciously, into 
the point from which the whole shapes itself into 
harmony and beauty, so it requires wise delay, 
and the slow penetration of scholarship and medi- 
tation, to reach that centre from which all the 
parts of the evangelical biography arrange them- 
selves harmoniously, and all contradiction disap- 
pears forever. And when this centre is once 
reached, and the intrinsic, natural, artless harmony 
is once perceived, there is repose, and there is 
boldness, and there is authority. He who speaks 
of Christ out of this intuition, speaks with free- 
dom, with enthusiasm, with love, and with power. 
Objections which at first seemed acute now look 
puerile. The piece-meal criticism, which like the 
fly 1 scans only the edge of a plinth in the great 
edifice upon which it crawls, disappears under 
a criticism that is all-comprehending and all-sur- 
veying. 

2. And similar to this, in the second place, is 
the influence of a clear understanding of the dog- 
matic matter of revelation. This results in a self- 
consistent theological system, and this endows the 
mind with authority. Say what men may, it is 
doctrine that moves the world. He who takes 

i u "Why has not man a microscopic eye ? 
For this plain reason, man is not a fly." 
Pope : Essay on Man, I. 6. 



ELOQUENCE AND EXEGESIS. 27 

no position will not sway the human intellect. 
Logical men, dogmatic men rule the world. Aris- 
totle, Kant, Augustine, Calvin, — these are names 
that instantaneously suggest systems ; and systems 
that are exact, solid, and maintain their place from 
century to century. And when the system is not a 
mere product of the human mind, like a scheme 
of philosophy or a theory of art, but is really the 
scheme and system of God himself imparted to his 
creatures, and certified to them by miracle, by 
incarnation, and by the Holy Ghost,— when the 
body of doctrine has a celestial origin, — it endows 
the humble and docile recipient of it with a pre- 
ternatural authority. That which is finite can 
never inspire and embolden the human soul like 
that which is infinite. The human mind is indeed 
a grand and noble intelligence, and we are the 
last to disparage or vilify its products. We look 
with respect and veneration upon the great names 
in all the literatures. We exclaim, with Hamlet, 
" How noble in reason ! in apprehension how like 
a god !" But when we are brought face to face 
with the problems of religion ; when the unknown 
issues of this existence press heavily upon the 
apprehensive soul ; when the vortex of eternity 
threatens to ingulf the feeble immortal; how 
destitute of authority, and certainty, are all the 
utterances and communications of these heroes of 
human literature. When I rise into this plane of 
thought, and propose this class of questions, I 



28 HOMILETICS. 

need a voice from the open sky to assure me. I 
demand an authority that issues from Grod him- 
self, before I can be certain and assured in my 
own mind, and still more before I can affirm with 
positiveness and power to the minds of others. 

It is here that we observe the difference be- 
tween the dogmatism of a philosopher, and that 
of a theologian ; between the positiveness of the 
secular, and that of the Christian mind. Compare 
Immanuel Kant with John Calvin. No human 
being has been more successful than the sage of 
Konigsberg, in giving an exact and transparent 
expression to what he himself denominates "pure 
reason." The crystal under his chemistry acquires 
a second crystallization. The rational intelligence 
of man, as developed and expressed by him, 
answers to the description of wisdom in the 
apocryphal book : " She is more mobile than 
any motion ; she penetrates and passes through 
all things by reason of her pureness." 1 But it is 
finite reason; it is human intelligence only. The 
questions that are raised, and' the answers that 
are given, pertain to a limited province. Within 
this province, the philosopher is clear as the 
sun, positive, and dogmatic of right. He knows 
whereof he affirms, and speaks with a corre- 
sponding authority. But when I pass these limits, 
and invite him to pass them, I hear another tone. 

1 Wisdom, vii. 24. 



ELOQUENCE AND EXEGESIS. 29 

The positiveness and the certainty disappear, and 
we are both alike left to querying and vague con- 
jecture. What can he tell me, with confidence 
and certainty, concerning the interior and absolute 
essence of God? Does the trinal unity dawn 
within the hemisphere of his " pure reason V 
Does he know the name of the first man ? Can 
he describe to me the origin of that dark ground 
of evil which, by his own confession, inheres in 
every human will ? Can he tell me, with authority 
and certainty, when the decaying body is being 
lowered to its resting-place in the heart of the 
earth, that "all that dust shall rise?" Does he 
know that there is pity in those stern and ethical 
heavens which shut down like brass over a guilty 
and terrified human conscience \ The authority 
and dogmatic certainty of the philosopher stop at 
the limits of his domain ; and it is here that the 
authority and certainty of the theologian begin. 
Turn to the Institutes of the man of Geneva, and 
observe the boldness and high certainty of that 
naturally cautious and careful understanding, upon 
these very themes which make the man of Konigs.- 
berg to hesitate and waver. Read those words 
with which Calvin closes, as with a clarion peal, 
his great argument for the necessity of the Reform- 
ation, and say whence come the sublime confidence, 
and overcoming energy : " We know and are verily 
persuaded that what we preach is the eternal truth 
of God. It is our wish, and a very natural one, 



30 HOMTLETICS. 

that our ministry might prove beneficial and salu- 
tary to the world ; but the measure of success is 
for Grod to give, not for us to demand. If this is 
what we have deserved at the hands of men whom 
we have struggled to benefit, to be loaded with 
calumny, and stung with ingratitude, that men 
should abandon success in despair, and hurry 
along with the current to utter destruction, then 
this is my voice (I utter words worthy of the 
Christian man, and let all who are willing to take 
their stand by this holy profession subscribe to the 
response), 'Ply your fagots.' But we warn you, 
that even in death we shall become the conquerors ; 
not simply because we shall find, even through the 
fagots, a sure passage to that upper and better life, 
but because our blood will germinate like precious 
seed, and propagate that eternal truth of God 
which is now so scornfully rejected by the world." 1 
This is the positiveness, this is the high celestial 
dogmatism, that is necessitated by the reception 
of Divine Revelation. There is no option. There 
may be natural timidity ; there may be the shrink- 
ing nature of the weeping prophet ; but the 
instant the mind perceives that the Eternal Intelli- 
gence has originated and communicated a series of 
revelations, the instant the ear hears the "Thus I 
saith the Lord," a transformation takes place, and 
human weakness becomes immortal strength. 

1 Calvin : Necessity of the Reformation, sub fine. 



ELOQUENCE AND EXEGESIS. 31 

We have thus considered, in a rapid manner, 
two oratorical influences and effects of the appre- 
hension of revealed truth. Originality and author- 
ity issue from this source as from no other. If 
Sacred Eloquence is to maintain its past command- 
ing position in human history, and is to exert 
a paramount influence upon human destiny, it 
must breathe in, and "breathe out from every pore 
and particle, the living afflatus of inspiration. By 
this breath of life it must live. If the utterances 
of the pulpit are to be fresh, spiritual, and com- 
manding, the sacred orator must be an exegete. 
Every discourse must be but the elongation of a 
text. 

And certainly there never was greater need of 
originality and authority within the province of 
religion, than now. The cultivated unbeliever is 
fast settling down upon the low commonplaces of 
ethics and natural religion, or else is on his way to 
the arid sands of atheism, and all the freshness of 
his mind is being dried up. Rejecting all mystery, 
which is confessedly the parent and nurse of high 
thinking and lofty feeling ; rejecting all supernatu- 
ralism, by which alone God comes into quickening 
and personal contact with his creatures ; throwing 
out of his creed all those truths upon which Chris- 
tendom rests, and without which a Christendom is 
impossible, and reducing the whole credenda and 
agenda of man to the merest and most meagre 
minimum,— what can he do toward the impregna- 



32 HOMILETICS. 

tion and fertilizing of the human mind ? Look at 
the two or three religious dogmas, starved and 
hunger-bitten, which are left to the human in- 
telligence after his manipulations, and tell us if 
literature, and art, and philosophy, will be cha- 
racterized by originality if his methods prevail. 
Tell us if pantheism will produce another Shak- 
speare ; if anti-supernaturalism will produce another 
Milton ; if a nerveless, voluptuous naturalism will 
produce another Dante. Unless the coming lit- 
erature of England and America shall receive a 
fresh impulse and inspiration, from the old Chris- 
tian ideas which penetrated and enlivened it in the 
days of its glory, the future will witness the utter 
decline and decay of one of the noblest literatures 
of the world. The age of sophistry, the age of 
pedants, the age of critics, the age of elegant lan- 
guor, will come in, and the Anglo-Norman mind, 
like the Greek and the Roman before it, will give 
place to the bolder and more original intelligence of 
a more believing and solemn race. 

The same remark is even more true, when we 
pass from the wide domain of general literature, to 
a particular province in it, like Sacred Eloquence. 
The Christian pulpit, in this age, is in danger of 
losing its originality, because it is tempted to leave 
the written revelation, and betake itself to lower 
and uninspired sources of thought. Listen to those 
who neglect the constituent and organific ideas of 
Christianity, — the doctrines of sin and guilt, of 



ELOQUENCE AND EXEGESIS. 33 

grace and redemption, — and who find their themes 
in that range of truths which every student sees 
scattered over the pages of Plato and Cicero, of 
Antoninus and Seneca, and tell us if they are 
original and stirring homiletes. The doctrines of 
natural religion are differentiated from those of 
revealed, by the fact that they will not bear ever- 
lasting repetition, and constant expansion and illus- 
tration. You cannot preach year after year upon 
the immortality of the soul, and the nature of vir- 
tue, and preserve the theme ever fresh and new. 
There is a limit in this direction that cannot be 
passed with safety. But it is not so with the dis- 
tinctively Christian truths. Even the dark, solemn 
theme of human corruption, expounded by one who 
has been instructed out of the written revelation, 
and the thronging, bursting consciousness of his 
own soul, — even this sorrowful and abstractly repel- 
lant theme, when enunciated in a genuinely Biblical 
manner, fascinates the natural man himself like the 
serpent's eye. Such a preacher is always felt to be 
original. Men never charge him with tameness 
and feebleness. And still more is this true of that 
other, and antithetic, doctrine of the divine mercy 
in the blood of the God-man. This string may be 
struck with the plectrum year after year, century 
after century, and its vibration is ever resonant and 
thrilling, yet sweet and seolian. 

And certainly the age requires in its religious 

heralds and teachers that other characteristic of 
3 



34 HOMILETICS. 

authority. If a man speak at all, he must speak as 
the oracles of God ; he must speak oracularly and 
positively. For the intellectual world is now an 
arena of contending ideas and systems. Think you 
that all the dogmatism of the time is within the 
precincts of theology and the Church % Think you 
that skepticism stands meek and hesitating, like the 
ass which Sterne describes, who seemed to invite 
abuse, and to say to every passer-by : " Don't kick 
me, but if you will you may V ISTo ! all ideas, the 
false as well as the true, all systems, the heretical 
as well as the orthodox, are positive and assertory. 
It is no time, therefore, for Christianity, — the only sys- 
tem that has a right to say to the world, " Thou shalt," 
and "Thou shalt not"; the only system that has a 
right to utter its high and authoritative, " He that 
believeth shall be saved, and he that believeth not 
shall be damned", — it is no time for that absolute 
and ultimate religion, in and by which this misera- 
ble and ruined race must live or bear no life, to be 
deprecatory, and " borrow leave to be." 

If such, then, be the relation existing between 
Sacred Eloquence and Biblical Exegesis, the Chris- 
tian ministry ought to lay deep the foundations of its 
address to the popular mind, in the understanding 
and interpretation of the Word of God. The 
proper function of the preacher is to put strictly 
revealed doctrine into oratorical forms for popular 
impression, and to imbue all discourse in the sanc- 
tuary, and upon the Sabbath, with a strictly Bibli- 



ELOQUENCE AND EXEGESIS. 35 

cal spirit. For after all, it is the spirit of a "book, 
tlie spirit of an author, which is of chief import- 
ance. Pascal has left an instructive and quickening 
fragment upon the " geometrical spirit." It is the 
spirit of demonstration, — that bent and tendency in 
an intellectual person which spontaneously inclines 
him to define accurately whatever is capable of defi- 
nition, and to prove irrefragably whatever is capa- 
ble of proof. Whoever possesses this spirit takes 
geometry with him wherever he goes. Of such a 
human mind, — the mind of a Pascal, — it may be 
said, as Plato said of the Eternal Mind, it perpetu- 
ally geometrizes. And the same is true of the Bib- 
lical spirit. He who has imbibed it from the close 
and penetrating study of the words, clauses, sen- 
tences, paragraphs, sections of the sacred volume, 
puts the seal of the Eternal Spirit upon every thing 
that he writes, and every thing that he utters. The 
written word of God is not only filled with a dis- 
tinctive spirit, but it is also dictated by an Eternal 
Spirit. It has a Spirit for its author, and it has a 
spirit as its inward characteristic. . It is a wheel 
within a wheel ; it is a sea within a sea ; it is an 
atmosphere within an atmosphere. Spiritual in its 
origin, spiritual in its contents, and spiritual in all 
its influences and effects, well may it be the sole 
great aim of the pulpit orator to reach and acquire 
the spirit of the Scriptures. There is no danger of 
mysticism in such a striving ; and no false spiritual- 
ism will result from it. Such an endeavor to drink 



36 HOMILETICS. 

in the pure essence of a merely human product 
might result in dreaminess of thought and feeling. 
The undue and constant musing of the New Plato- 
nists upon the Platonic speculations finally destroyed 
all clear thinking and healthy mental action. The 
effect was like that of the forbidden fruit upon 
Adam and Eve. They 

" fancy that they feel 
Divinity within them breeding wings, 
Wherewith to scorn the earth." 

But the written revelation is a marvellous combina- 
tion of the divine with the human, of the spiritual 
with the material, of the reason with the under- 
standing, of the heavenly with the earthly. All 
the antitheses are blended, and counterpoise each 
other, with wonderful harmony ; so that no human 
mind will ever become exorbitant and exaggerated 
by an exclusive and absorbing study of it. Like 
the ocean, while it has its undulations, and an un- 
fathomed swell which no human power can level, it 
never has the everlasting mountains and valleys; 
it never exhibits or produces extremes. 

He, then, whose public discourse is pervaded 
with the spirit of revelation, and who speaks as 
the oracles of God, will be eloquent in the high- 
est style. Truth will impart weight, and sincerity 
will impart earnestness, and feeling will impart 
glow, and at times devout enthusiasm will im- 
part color and beauty, to his oratory, and he will 



ELOQUENCE &NT> EXEGESIS. 3? 

verify the affirmation which the most highly edu- 
cated and the loftiest of English poets puts into 
the mouth of the Son of God, in his reply to Satan, 
who pleaded the cause of secular letters against 
that of inspiration : 

" Their orators thou then extoll'st as those 
The top of eloquence : 
But herein to our prophets far beneath, 
As men divinely taught, and better teaching, 
In their majestic unaffected style, 
Than all the oratory of Greece and Koine." 



CHAPTER II. 

DISTINCTIVE NATURE OF HOMTLETICS, AND REASONS FOR 
ITS CULTIVATION. 

Homiletics is the term that has been chosen 
to denote the application of the principles of 
rhetoric to preaching. It is synonymous, conse- 
quently, with Sacred Rhetoric. The derivation of 
the word from the Greek verb 6[iihelv shows that 
the primary purpose of the homily or sermon was 
instruction. The first sermons were, undoubtedly, 
much more didactic than rhetorical in their form 
and substance. This must have been so for several 
reasons. In the first place, the assemblies to which 
the sermon was first addressed were more private 
and social in their character, than the modern 
congregation. Christianity was in its infancy, and 
had not become an acknowledged and public 
religion ; and hence its ordinances and instructions 
were isolated from those of society at large. It 
was one of the principal charges brought against 
Christianity by its first opponents, that it was 
unsocial, exclusive, and sectarian. The Roman 



NATURE OF HOMILETICS. 39 

complained that the Christian, so far as religion 
was concerned, was not an integral part of the 
state, but was a morose, solitary, and unpatriotic 
man. 1 

The first Christian congregation being thus 
small, thus isolated and private, it was natural that 
the style of address upon the part of the preacher 
should be more familiar than it can be before a 
large audience, and upon a strictly public occasion. 
Hence the sermon in the early history of the 
Church was much more homiletical, that is, con- 
vermtional, than rhetorical in its character. Like 
those free and familiar lectures which the modern 
preacher delivers to a limited audience, on the 
evening of a secular day, the first sermons possessed 
fewer of those oratorical elements which enter so 
largely into the discourses that are now prepared 
for the great congregation in the house of public 
worship, and on the Sabbath, the great public day 
of Christendom. 

In the second place, the first sermons were natu- 
rally and properly more didactic than rhetorical, 
because the principal work to which the first 
preachers of Christianity were summoned was 
instruction. The cardinal doctrines of Christianity 
were not, as they are now, matters of general 
knowledge. The public mind was preoccupied 

1 Tacitus : Annalium, xv. 44. quain odio humani 
Christianorum multitudo ingens victi sunt, 
haud proinde in crimine incendii 



40 HOMILETICS. 

with the views and notions of polytheism, and 
with altogether false conceptions of the nature and 
principles of the Christian religion ; and hence 
there was unusual need, during the first centuries of 
the Church, to indoctrinate the Greek and Roman 
world. Expository instruction was, consequently, 
the first great business of the Christian herald, 
coupled with an effort to disabuse the human 
mind of those errors to which it was enslaved 
by a false religious system. Christianity at first 
was compelled to address itself to the understand- 
ings of men, in order to prepare the way for an 
address to their hearts and wills ; and hence its 
first discourses were rather didactic than oratorical. 
And the same remark holds true of missionary 
preaching in the modern world. The missionary 
repeats the process of the primitive preacher. 
His audiences are not public, but private. His 
addresses are more conversational than oratorical ; 
more for purposes of instruction than of persuasion. 
From these two causes, the sermon was originally 
an instructive conversation (ofu^U'a) rather than an 
oration. 

But although the relations of the modern 
preacher are considerably different from those of the 
ancient ; although the Christian preacher is much 
more a public man than he was at first, because 
Christianity is the public religion of the modern 
world, and the Christian sabbath is its public holy 
day, and the Christian congregation is its public 



NATUEE OF HOMILETICS. 41 

religious assembly ; although Homiletics has neces- 
sarily become more strictly rhetorical in its char- 
acter because the sermon has become more oratori- 
cal in its form and style ; we must recognize and 
acknowledge the fact that Sacred Rhetoric is in its 
own nature more didactic than Secular. With all 
the change in the relations of Christianity to 
society and to the state, and with all the corre- 
sponding change in the circumstances and position 
of the preacher, it is still true that one very 
important part of his duty is that of exegetical 
instruction. Though the modern world is, gen- 
erally speaking, speculatively acquainted with 
the Christian system, and does not need that 
minute instruction, and that deliverance from the 
errors of polytheism, which the pagan world re- 
quires, still the natural man everywhere and in all 
ages needs indoctrination. The sermon must be a 
preceptive discourse, and the information of the 
mind must be one of the chief ends of Sacred 
Eloquence. 

This brings us to the principal difference be- 
tween Secular and Sacred Rhetoric. The latter 
is more didactic than the former. We are speak- 
ing comparatively, it will be remembered. We 
would not be understood as granting the position 
of some writers upon Homiletics, that there is 
a distinction in kind between Secular and Sacred 
Rhetoric, — that the didactic element enters so largely 
into the sermon that the properly rhetorical ele- 



42 HOMILETICS. 

ments are expelled from it, and it thus loses the 
oratorical character altogether. \The sermon is not 
an essay or a treatise. It is an address to an 
audience, like a secular oration. Its purpose, like 
that of the secular oration, is to influence the 
will and conduct of the auditor. Like the 
secular oration, it is a product of all the powers 
of the human mind in the unity of their action, 
and not of the imagination alone, or of the 
understanding alone ; and like the secular oration 
it addresses all the faculties of the hearer, ending 
with a movement of his will. The distinction be- 
tween Secular and Sacred Rhetoric is not one of 
kind, but of degree. In the sermon, there is less 
of the purely oratorical element than in secular 
orations, because of the greater need of exposition 
and instruction. The sermon calls for more argu- 
mentation, more narration, more doctrinal informa- 
tion, than secular discourses contain, and hence, 
speaking comparatively, Secular Rhetoric is more 
purely and highly rhetorical than Homiletics. J 

Hence, as matter of fact, the sermon is more 
solid and weighty in its contents, more serious and 
earnest in its tone, and more sober in its coloring, 
than the deliberative, or judicial, or panegyrical 
oration of Secular Eloquence. Ifc is a graver pro- 
duction, less dazzling in its hues, less striking in 
its style, less oratorical in its general character. 
Recurring to the distinction between the formal 
and the real sciences, we might say that Secular 



NATUEE OF HOMILETICS. 43 

Eloquence partakes more of the former, and Sacred 
Eloquence more of the latter. 1 

"With this "brief elucidation of the distinctive 
nature of Hoiniletics, we proceed now to consider a 
few reasons for its cultivation. 

1. The first reason is derived from the intrinsic 
dignity and importance of the sermon as a species 
of literature. For if we have regard to the subject 
matter and the end in view, the sacred oration is 
the most grave and weighty of all intellectual 
productions. The eternal salvation of the human 
soul, through the presentation of divine truth, is 
the end of preaching. The created mind is never 
employed so loftily and so worthily, as when it is 
bending all its powers, and co-working with God 
himself, to the attainment of this great purpose. 
A discourse that accomplishes this aim is second to 
no species of authorship, in intrinsic dignity and 
importance. Other species of literature may decline 
hi interest and value as the redemption of the 
human race advances, but this species will steadily 
tend to its culmination. As the human intellect 
shall come more and more under the influence of 
those great ideas which relate to God and eternity, 
public religious discourse will gain in power and 
impressiveness, because of the immortal ends which 
it has in view. Like the Christian grace of charity, 
which will outlive prophecies, and tongues, and 

1 Theeemin's Rhetoric (Introductory Essay, p. 35, sq.)* 



44 HOMILETICS. 

knowledge, Sacred Eloquence will outlive, or 
rather transform into its own likeness, all other 
forms of literature. 

Not that philosophy, and poetry, and history 
will cease to exist as departments of intellectual 
effort so long as the human race continues in this 
mode of being, but they will all take on a more 
solemn character, and assume a more serious and 
lofty end, whereby they will approximate more and 
more, in spirit and influence, to the literature proper 
of the Christian Church, — to the parables of our 
Lord, the epistles of his apostles, the sermons of his 
ministers. " For it is written : I will destroy the 
wisdom of the wise, and will bring to nothing the 
understanding of the prudent." In this way, the 
superior dignity and importance of the sermon will 
appear, inasmuch as through the influence which it 
will have exerted upon the thinking of the race, 
the literature of the world will have become spirit- 
ualized and sanctified. Through the preaching of 
the Gospel, and the leavening of the mind with 
divine truth, we may expect to see the same great 
end, the glory of God in the eternal well-being of 
man, set up as the goal of universal letters. 
Whether, then, there be poetry it may fail, whether 
there be philosophy it may cease, whether there be 
literature it may vanish away; but the word of 
God liveth and abideth forever. There will be an 
ever-enduring dignity and value in that species of 
intellectual productions whose great end is the 



NATUEE OF HOMILETICS. 45 

indoctrination of the human mind in the truths of 
divine revelation. 

We find, therefore, in the gravity and impor- 
tance of the sacred oration, a strong reason why the 
homiletic art should be most assiduously cultivated. 
The philosopher is urged up to deep and laborious 
study, by the weight and solidity of his department. 
He feels that it is worthy of his best intellectual 
efforts, and he is willing to dedicate his whole life 
to it. The poet adores his art for its intrinsic 
nobleness and beauty, and like Milton is ambitious 
to glorify it by some product that shall be the most 
" consummate act of its author's fidelity and ripeness ; 
the result of all his considerate diligence, all his 
midnight watchings, and expense of palladian oil." 
The historian spends long years in building up, 
from the solid foundation to the light and airy pin- 
nacle, a structure that shall render his own name 
historic and associate it with the dignity of history. 
And shall the sacred orator be less influenced than 
these intellectual workmen, by the nobleness and 
worth of his vocation? Ought he not, like the 
greatest of the apostolic preachers, to magnify his 
vocation, and feel all the importance of the depart- 
ment, in which he has been called to labor with his 
brain and with his heart ? 

2. A second reason for cultivating Homiletics 
is derived from the intrinsic difficulty of producing 
an excellent sermon. In the first place, there is 
the difficulty which pertains to the department of 



46 HOMILETICS. 

rhetoric generally, arising from the fact, that in 
order to the production of eloquence all the facul- 
ties of the mind must be in operation together, and 
concurring to an outward practical end. In the 
production of a work of art, the imagination, as 
a single faculty, is allowed to do its perfect work 
unembarrassed by other faculties. The idea of the 
Beautiful is not confused or obscured by a refer- 
ence to other ideas, such as the True, the Useful, 
and the Good. The productive agency in this case 
is single, uncomplex, and exerted in one straight 
unhindered course. In the production of a purely 
logical or speculative product, again, the theoretic 
reason, as a single faculty, is allowed to do its 
rigorous work, unembarrassed by either the imagi- 
nation or the moral sense. The philosophic essay 
is a product which contains but one element, and 
that the speculative, and hence is far easier to 
originate, than one in which many dissimilar ele- 
ments, — speculative and practical, imaginative and 
moral, — are mingled, and which must, moreover, be 
made to amalgamate with each other. 

The oration, on the other hand, whether secular 
or sacred, has a far more difficult origin than either 
of the above-mentioned productions. All the fac- 
ulties of understanding, imagination, and feeling, 
must be in exercise together; while above, and 
beneath, and around, and through them all, must 
be the agency of that highest and most important 
of all the human faculties, the will, the character, 



NATUEE OF HOMILETICS 47 

the moral force of the man. In the origination of 
the oration, there must be not only the co-agency 
of all the cognitive, imaginative and pathetic 
powers, but the presence and the presidency in and 
through them all of that deepest and most central 
power in which, as the seat of personality and of 
character, they are all rooted and grounded, the 
oration, in this view, is not so much a product of 
the man, as it is the man himself, — an embodiment 
of all his faculties and all his processes. 1 From the 
general character of the department of rhetoric, then, 
and the general nature of its products, the origina- 
tion of an excellent sacred oration is exceedingly 
difficult, and hence the need of a profound and philo- 
sophic study of Homiletics, or the art of Sermonizing^ 

In the second place, the production of the 
sermon is a difficult work, because of the nature 
and extent of the influence which it aims to exert. 
The sermon is designed to produce an effect upon 
human character ; and this, not upon its mere 
superficies, but its inmost principles. Unlike secu- 
lar discourse, the sacred oration is not content 
with influencing men in regard to some particular 
or particulars of conduct, but aims at the whole 
nature of the man. The political orator is con- 
tent, if by his effort he secures an individual vote 
for a single measure. The judicial orator is con- 
tent, if he can obtain a favorable verdict respecting 

1 Le style, c'est l'homme. — Buffost. 



48 HOMILETICS. 

the case in hand. The sacred orator, on the other 
hand, aims at the formation of an entire character, 
— at laying a foundation for an innumerable series 
of particular actions, — or else he endeavors to 
mould and develop from the centre a character 
which is already in existence, as when he addresses 
the Church in distinction from the congregation. 
If we have regard to the renewal of human nature, 
the formation within the human soul of entirely 
new principles of action, it is plain that the con- 
struction of a discourse adapted to produce this 
great effect involves many and great difficulties. 
It is true, that the first and efficient cause of this 
effect must be sought in the special and direct 
operation upon the individual soul of a higher 
Being than man. Yet it is equally true, that the 
secondary instrumental cause of this renewal is 
divine truth presented by the preacher. There 
must, therefore, be an adaptation between the 
cause and the effect, in this case as much as in 
any other. Second causes must be adapted to 
the effect as much as first causes. There is a 
mode of presenting divine truth which is suited 
to produce conversion ; and there is a mode which 
is not suited to this end. There is a method of 
sermonizing which is adapted to develop the 
Christian character, and there is a method which 
is not at all adapted to this. ISTow, to produce a 
discourse which, in all its parts and properties, 
shall fall in with the operations of the Holy 



NATURE OF HOMILETICS. 49 

Spirit, and of the human spirit when under 
divine influence, — which shall not blind the mind, 
nor impede the flow of the feelings, but shall 
concur with all that higher influence which is 
bearing upon the sinner in the work of regenera- 
tion, or upon the Christian in the hour and pro- 
cess of sanctification, — to produce an excellent ser- 
mon is one of the most arduous attempts of the 
human intellect. To assert that the attempt can 
be a successful one without study and training 
upon the part of the preacher, is to deal differ- 
ently with the department of Sacred Rhetoric, 
from what we do with other departments of 
intellectual effort. It is to treat the higher and 
eternal interests of meu, with more thoughtless- 
ness and indifference than we do their lower 
and secular interests. None, — unless it be those 
half-educated persons who do not recognize the 
distinction between science and practice, between 
a profession and a trade, and who would anni- 
hilate all professional study and training, — none, 
unless it be such as these, deny the importance 
of a thorough discipline on the part of the jurist 
and the civilian. It is acknowledged, generally, 
that learning and culture are requisite to the 
production of successful pleading in court, and, 
successful debating in the senate. And no one 
who seriously considers the depth and compre- 
hensiveness of the aim of a sermon, and takes 
into account that sermonizing is not an intermit- 
4 



50 HOMILETICS. 

tent effort, but a steady, uniform process, week 
after week, and year after year, will be disposed 
to disparage or undervalue homiletic discipline or 
the homiletic art. Says one of the earliest and 
pithiest English writers upon Homiletics : " Preach- 
ers have enough to do, and it will take up their 
whole time to do it well. This is not an art 
that is soon learnt, this is not an accomplishment 
that is easily gained. He that thinks otherwise, 
is as weak and foolish as the man that married 
Tully's widow (saith Dio) to be master of his 
eloquence." * 

The difficulty, in the third place, of construct- 
ing an excellent sermon is clearly apparent, when 
we consider the nature of the impression which 
is sought to be made. Without taking into 
account such characteristics as distinctness and 
depth of impression, and many others that would 
suggest themselves, let us seize upon a single 
one, — namely, permanence of impression, — and by a 
close examination perceive the need of under- 
standing, both theoretically and practically, the 
art of Sermonizing. 

The test of excellence in a sermon is continu- 
ance of influence. By this, it is not meant that 
an excellent sermon produces no more impression 
at the time of its first delivery than afterwards. 
Often the vividness of a discourse is most appa- 

1 John Edwaeds : The Preacher, Pt. I., p. 274. 



NATURE OF HOMILETICS. 51 

rent at the time of its origin, because it was 
partly the fruit of temporary circumstances, and 
derived something of its force from time and 
place. Yet, after this is said, it is still true, that 
no sermon is truly excellent which does not con- 
tain something of permanent value for the human 
head and heart. It must have such an idea or 
proposition at the bottom of it, and be arranged 
on such a method, and be filled up with such 
reflections, and inspired with such a spirit, as 
will make it an object of interest for any thought- 
ful mind in all time. It is true, that tried by 
this test, many sermons would be found want- 
ing, — and far more of such sermons as draw mis- 
cellaneous crowds, and are fit only to be printed 
in a newspaper, than of such as are preached to 
attentive audiences, and are unknown save by the 
solid Christian character which they help to origi- 
nate, or to cultivate, — it is true, that tried by the 
test of permanency of impression, the sacred, as 
well as the secular oration would often be found 
defective, and yet every such discourse ought to 
be subjected to it. One of the first questions to 
be asked, for purposes of criticism, is this question : 
Is there in this discourse a solidity, and thoughtful- 
ness, which gives it more or less of permanent value 
for the human mind % 

Now it is impossible that this weighty intel- 
lectual character, conjoined as it must be in the 
oration with a lively and rhetorical tone, should 



52 HOMILETICS. 

be attained without a very thorough discipline 
on the part of the preacher. The union of such 
sterling, and yet opposite, qualities as thoughtful- 
ness and energy, is the fruit of no superficial 
education, the result of no mere desultory efforts. 
The sacred orator needs not only a general cul- 
ture, but a special culture in his own art. It is 
not enough that he be acquainted with those 
leading departments in which every educated, and 
especially every professional man, is interested; 
he must also be master of that specific art and 
department, upon which the clerical profession is 
more immediately founded. He must be well 
versed in the principles and practice of Homileties. 
Otherwise, his sermonizing will be destitute of 
both a present and a permanent interest. \J$ he 
be a man of learning and of reflective habits, but 
of no rhetorical spirit, although his discourses 
may be weighty in matter, and, as theological dis- 
quisitions, very meritorious, they will not produce 
the proper immediate effects of sacred eloquence, and 
neither will they exert the permanent influence of 
theological treatises. They will fail altogether as 
intellectual productions. The studious, thoughtful 
mind especially needs the influence of homiletical 
discipline, in order to prepare it for the work 
of addressing and influencing the popular audi- 
ence. There is a method of so organizing the 
materials in the mind, of so arranging, and expand- 
ing, and illustrating truth, as to exert the imme- 



NATURE OF HOMILETICS. 53 

diate impression of rhetoric, united with the per- 
manent impression of logic and philosophy. This 
method can be acquired only by the study and the 
practice of the art of Sermonizing, j 

3. A third reason for cultivating Homiletics is 
found, in the increasingly higher demands made by 
the popular mind, upon its public religious teachers. 

It is more difficult to make a permanent popu- 
lar impression now, than it was fifty years ago. 
The public mind is more distracted, than it was 
then. It is addressed more frequently, and by a 
greater variety, both of subjects and of speakers. 
It is more critical and fastidious than formerly. It 
is possessed, we will not say of a more thorough 
and useful knowledge on a few subjects, but of a 
more extensive and various information on many 
subjects. The man of the present day knows 
more of men and things in general, than his fore- 
fathers did, though probably not more of man and 
of some things in particular. 

There is more call, consequently, in the present 
age, for a sermonizing that shall cover the whole 
field of human nature and human acquirements, 
that shall contain a greater variety and exhibit a 
greater compass, and that shall be adapted to more 
grades and capacities. The preacher of the present 
day needs to be a man of wider culture than his 
predecessor, because the boundaries of human 
knowledge have been greatly enlarged, and because 
his auditors have come to be acquainted, some of 



54 HOMILETICS. 

them thoroughly and some of them superficially, 
"but all of them in some degree, with this new and 
constantly widening field. Consider a single sec- 
tion of rhetoric like that of metaphor and illus- 
tration, and see how much greater is the stock of 
materials now, than it was previous to the modern 
discoveries in natural science, and how even the 
popular mind has become possessed of sufficient 
knowledge in these departments, not merely to 
understand the orator's allusions and representa- 
tions, "but to demand them of him. A modern 
audience, though it may not possess a very exact 
knowledge of what has been accomplished in mod- 
ern science, is yet possessed of sufficient informa- 
tion to detect any such ignorance in a public 
speaker, and especially in the preacher, as shows 
him to be inferior to the educated class to which 
he belongs, and behind the present condition of 
human culture and knowledge. It was urged not 
many years since, by the classes of a teacher who 
had been distinguished in his day, and whose 
instructions still exhibited a solid and real excel- 
lence that ought to have overruled the objection in 
this instance, that he had not kept up with the lit- 
erary and scientific movement of the modern mind ; 
that his style of presenting, establishing, and illus- 
trating truth had become obsolete, although the 
truth itself which he taught was unobjectionable. 
In proof of this, it was affirmed that certain 
illustrations which were taken from the astron- 



NATUEE OF HOMILETIC3. 55 

omy that existed a century ago, but which had 
been rendered not only incorrect but absurd by 
more recent discoveries, were still allowed to stand. 
It was complained that rhetoric, in this instance, 
had been vitiated by the telescope. The popular 
mind, also, is nice and fastidious, and will imme- 
diately detect any appearance of deficiency in 
literary and scientific culture in the preacher, espe- 
cially if it affects his style and diction, and will 
give it far more weight than it is really entitled to. 

But to take a more important part of Sacred 
Khetoric than style, or diction, or illustration, con- 
sider for a moment the method and arrangement of 
a sermon, and see what a difficult task the popular 
mind of the present day imposes upon its public 
religious teachers. 

The greatest difference between the men of the 
present day and their forefathers consists in the 
greater distinctness, and rapidity, of their mental 
processes. They are not more serious and thought- 
ful than their ancestors, but they are more vivid, 
animated, and direct in their . thinking than they- 
were. They are more impatient of prolixity, of a 
loose method of arrangement, and of a heavy drag- 
ging movement in the exhibition of truth. Audi- 
ences a century ago would patiently listen to dis- 
courses of two hours in length, and would follow 
the sermonizer through a series of divisions and 
subdivisions that would be intolerable to a modern 
hearer. The human intellect seems to have shared 



56 HOMILETICS. 

in that increased rapidity of motion which has been 
imparted to matter, by the modern improvements 
in machinery. The hnman body is now .carried 
through space at the rate of a mile a minute, and 
the human mind seems to have learned to keep 
pace with this increase of speed. Mental operations 
are on straight lines, like the railroad and telegraph, 
and are far more rapid than they once were. The 
public audience now craves a short method, a dis- 
tinct sharp statement, and a rapid and accelerating 
movement, upon the part of its teachers. 

Now the preacher can meet this demand suc- 
cessfully, only by and through a strong methodizing 
power. He cannot meet it by mere brevity. The 
popular mind still needs and craves instruction, and, 
impatient as it is of dullness, will listen with more 
pleasure to a discourse that possesses solid excel- 
lence, though it be tedious in its method and some- 
what dull in style, than to a discourse which has no 
merit but that of shortness. The task, therefore, 
which the sacred orator of the present day has to 
perform, is to compress the greatest possible amount 
of matter into the smallest possible form, and in 
the most energetic possible manner Multum in 
parvo is now the popular maxim. Plarimum in 
minimo must now be the preacher's maxim. Hence 
he must possess the power of seizing instantaneously 
the strong points of a subject, of fixing them immo- 
vably in a rigorous logical order, and of filling them 
up into a full rhetorical form, by such subordinate 



NATUBE OF HOMILETICS. 57 

thoughts, and trains of reflection, as will carry the 
hearer along with the greatest possible rapidity, 
together with the greatest possible impression. 1 
This power of organizing united with the other 
principal power of the orator, that of amplifying to 
the due extent, is imperatively demanded of the 
preacher, by the active, clear, driving mind of the 
present age ; and whoever shall acquire it will wield 
an influence over the public, either for good or for 
evil, greater probably than could be exerted by an 
individual in an age characterized by slower mental 
processes. 

But is such an ability as this a thing of spon- 
taneous origin ? Will it be likely to be possessed 
by an indolent, or an uneducated mind ? Any one, 
who will reflect a moment, will perceive that even 
a fine poetic or artistic talent would be far more 
likely " to come by nature," and without culture, 
than this fundamental ability of the orator. In 
these first instances, much depends upon the im- 
pulses and gifts of genius. There is much of spon- 
taneity in the poetic and artistic processes. But a 
powerful methodizing ability implies severe tasking 
of the intellect, a severe exercise of its faculties, 



1 "Beason and argument must care that lie always speak good 

be made use of by the preacher, sense, and argue closely. Nothing 

and the more of these the better, that comes from him is to be raw 

But the closer this powder is and indigested, but all must be 

rammed, the greater execution it well-ripened by judgment." — 

will do. The sum of this head is John 1 Edwards. The Preacher, 

this : that a preacher is to take Pt. I., p. 127. 



58 HOMILETICS. 

whereby it acquires the power of seizing the main 
points of a subject with the certainty of an instinct, 
and then of holding them with the strength of a 
vice, — and all this too, while the feelings and the 
imagination, the rhetorical powers of the soul, are 
filling out and clothing the structure with the 
vitality, and warmth, and beauty of a living thing. 
This power of quickly and densely methodizing can 
be attained only by diligent, and persevering disci- 
pline ; and hence it should be kept constantly before 
the eye of the preacher as an aim, from the begin- 
ning to the end of his educational and professional 
career. He cannot meet the demands which the 
public will make upon him as its religious teacher, 
unless he acquires something of this talent ; and 
he may be certain that in proportion as he does 
acquire and employ it, he will be able to convey the 
greatest possible amount of instruction in the short- 
est possible space, and, what is of equal importance 
for the orator's purpose, he will be able to produce 
the strongest possible impression in the shortest 
possible amount of time. 



CHAPTER III. 

FUNDAMENTAL PROPERTIES OF STYLE. 

The fundamental properties of good discourse 
are as distinct, and distinguishable, as those of 
matter. Many secondary qualities enter into it, 
but its primary and indispensable characteristics 
are reducible to three: viz., plainness, force, and 
beauty. We propose, in this chapter, to define and 
illustrate these essential properties of style; and 
while the analysis will be founded in the general 
principles of rhetoric and oratory, it will also have 
a special reference to sacred eloquence, and the 
wants of the pulpit. 

1. It is agreed among all writers upon rhetoric, 
that the first property in style is that by virtue of 
which it is intelligible. The understanding is the 
avenue to the man. ~No one is affected by truth 
who does not apprehend it. Discourse must, there- 
fore, first of all be plain. This property was termed 
perspicuitas, by the Latin rhetoricians. It is trans- 
parency in discourse, as the etymology denotes. 
The word hapyeta, which the Greek rhetoricians 



60 HOMXLETICS. 

employed to mark this same characteristic, signifies 
distinctness of outline. The adjective evapy^g is 
applied by Homer to the gods, when actually ap- 
pearing to human vision in their own bright forms ; 
when, like Apollo, they broke through the dim 
ether that ordinarily veiled them from mortal 
eyes, and stood out on the edge of the horizon dis- 
tinctly defined, radiant, and splendid. 1 Vividness 
seems to have been the ruling conception for the 
Greek, in this property of style, and transparency 
for the Latin. The English and French rhetori- 
cians have transferred the Latin perspicuitas, to 
designate this quality of intelligibility in discourse. 
The Germans have not transferred the Latin word, 
because the remarkable flexibility of their language 
relieves them from the necessity of transferring 
words from other languages, but they have coined 
one (Durchsichtigkeit) in their own mint, which 
agrees in signification precisely with the Latin per- 
spicuitas. These facts evince that the Modern mind 
is inclined, with the Latin, to compare the property 
of intelligibility in style to a clear pellucid medium ; 
to crystal, or glass, that permits the rays of light to 
go through, and thus permits the human eye to see 
through. 

While, however, the attention is fixed upon 
this conception of transparency, and the property 

1 'Atel yap to ndpog ye deoi tyaivovrai kvapyelg 
( H/uv 3 evr > epdofcev dyaKletrag inaTdfiflag. 

Odys. vii. 201, 202. 



PEOPEETLES OF STYLE. 61 

under consideration is denominated perspicuity, in 
the rhetorical nomenclature, it is important not to 
lose sight of that other conception of distinctness, 
or vividness, which was the leading one for the 
Greek mind. Style is not only a medium; it is 
also a form. It is not only translucent and trans- 
parent, like the undefined and all-pervading atmos- 
phere; it also has definite outlines, like a single 
object. Style is not only clear like the light ; it is 
rotund like the sun. While, therefore, the concep- 
tion of perspicuity of medium is retained, there 
should also "be combined with it the conception of 
fulness of outline, and vividness of impression, so as 
to secure a comprehensive, and all-including idea 
of that first fundamental property of style which 
renders it intelligible. 

Inasmuch as modern writers upon rhetoric have 
generally followed the Latin rhetoricians, and have 
discussed the subject almost exclusively under the 
conception of transparency, and the title of perspi- 
cuity, there is special reason for solicitude, lest the 
Greek conception of fulness of form and definite- 
ness of outline be lost out of sight. Moreover, close 
reflection upon the nature of the case will show, 
that the Greek mind in this, as in most other in- 
stances, was more philosophical than the Latin. 
It seized upon a very profound and essential charac- 
teristic. It is not enough that thoughts be seen 
through a clear medium ; they must be seen in a 
distinct shape. It is not enough that truth be 



62 HOMILETICS. 

visible in a clear pure air ; it must also stand out 
in that air, a single, well-defined object. The at- 
mosphere must not only be crystalline and spark- 
ling, but the things in it must be bounded and de- 
fined by sharply-cut lines. There may be perspi- 
cuity without distinctness ; especially, without that 
vivid distinctness which is implied in the Greek 
ivdpysta. A style may be as transparent as water, 
and yet the thoughts be destitute of boldness and 
individuality. Such a style cannot be charged 
with obscurity, and yet it does not set truth before 
the mind of the reader or hearer, in a striking and 
impressive manner. Mere isolated perspicuity is a 
negative quality ; it furnishes a good medium of 
vision, but it does not present any distinct object 
of vision. Distinctness of outline, on the other 
hand, is a positive quality. It implies a vigorous 
action of the mind upon the truth, whereby it is 
moulded and shaped ; whereby it is cut and chiseled 
like a statue ; whereby it is made to assume a sub- 
stantial and well-defined form which smites upon 
the eye, and which the eye can take in. 

Without discussing these two conceptions fur- 
ther, — a discussion which, we would remark in 
passing, is most interesting, leading as it does 
to a consideration of the differences between the 
mental constitution of different nations, as dis- 
played in their languages, — we proceed to a more 
particular examination of that fundamental prop- 
erty in style which renders it intelligible. We 



PKOPERTIES OF STYLE. 63 

denominate it plainness. A thing is plain (planus), 
when it is laid out open and smooth, upon a level 
surface. An object is in plain sight, when the 
form and shape of it are distinctly visible. Chau- 
cer, in his Canterbury Tales, makes the franklin, 
the English freeholder of his day, to say, when 
called upon for his story, 

" I lerned never rhetorike certain. 
Thing that I speke, it mote be bare and plain." 

This quotation shows that in Chaucer's time rhetoric 
was the opposite of a lucid and distinct presenta- 
tion of truth. In his age, it had become exces- 
sively artificial in its principles, and altogether 
mechanical in its applications. Hence the plain, 
clear-headed Englishman, whose story turns out 
to be told with a simplicity, and perspicuity, and 
raciness, that renders it truly eloquent, supposed 
that it must necessarily be faulty in style ; because 
his own good sense, and keen eye, made it impos- 
sible for him to discourse in the affected and false 
rhetoric of the schools of that day. For this 
plainness of style is the product of sagacity, and 
keenness. A sagacious understanding always 
speaks in plain terms. A keen vision describes 
like an eye-witness. 

There is no characteristic more important to 
the preacher than this, and none which ought to 
be more earnestly coveted by him. Sermons should 
be plain. The thoughts which the religious teacher 



64 HOMILETICS. 

presents to the common mind should go straight to 
the understanding. Every thing that covers up 
and envelopes the truth should be stripped off 
from it, so that the bare reality may be seen. 
There is prodigious power in this plainness of 
presentation. It is the power of actual contact. A 
plain writer, or speaker, makes the truth and the 
mind impinge upon each other. When the style 
is plain, the mind of the hearer experiences the 
sensation of being touched; and this sensation is 
always impressive, for a man starts when he is 
touched. 

Fine examples of this property are found in 
the style of John Locke, and Thomas Hobbs. We 
mention these writers, because plainness is their 
dominant characteristic. They were both of them 
philosophers of the senses, rather than of the rea- 
son and the spirit. Hence their excellencies, and 
hence their defects. They are not to be especially 
recommended for those other properties of style 
which spring out of a more profound, and spiritual 
way of thinking, — such as living energy, and 
ingrained beauty, — but for pure perspicuous 
address to the understanding, they have never 
been excelled. Trying to find every thing in the 
senses, to convert all the mental processes ulti- 
mately into sensation, it is not surprising that 
whatever is exhibited by them stands out palpable, 
and tangible. Thought seems to have become 
material, and to strike upon the understanding like 



PKOPERTIES OF STYLE. 65 

matter itself. " You Scotchmen,'' said Edward 
Irving to Chalmers, " would handle an idea as a 
butcher handles an ox." 1 Whether this is true 
of the Scotch mind we will not affirm, but it is 
certainly true of writers like Locke and Hobbs. 
Their thoughts can be seen, handled, and felt. 

The writings of archdeacon Paley, also, furnish 
fine examples of the property we are considering. 
His was one of the most sagacious minds in English 
literary history ; eminently characterized by what 
Locke denominates "large round-about sense." 
There was no mysticism in his intellectual charac- 
ter. Indeed, his affinities for the spiritual, in either 
philosophy or religion, were not so strong as they 
ought to have been. The defects in his ethical and 
theological systems are traceable to this. Still, 
upon subjects that did not call for a highly pro- 
found and spiritual mode of contemplation, upon 
subjects that fall properly within the range of the 
senses and the understanding, he was perfectly at 
home, and always discourses with a significant 
plainness that renders him a model for the preacher, 
so far as this characteristic is concerned. 

Consider the following paragraph from his 
Natural Theology, in which he disposes of the 
theory of creation by development, as a specimen 
of pure plainness in presenting thoughts. " Anoth- 
er system which has lately been brought forward, 

^anna: Life of Chalmers, III. 168. 



66 HOMILETIOS. 

and with much ingenuity, is that of appetencies. 
The principle, and the short account, of the theory, 
is this. Pieces of soft, ductile matter, being endued 
with propensities or appetencies for particular 
actions, would, by continual endeavors carried on 
through a long series of generations, work them- 
selves gradually into suitable forms ; and at length 
acquire, though perhaps by obscure and almost 
imperceptible improvements, an organization fitted 
to the action which their respective propensities 
led them to exert. A piece of animated matter, 
for example, that was endued with a propensity to 
fly, though ever so shapeless, though no other we 
will suppose than a round ball to begin with, would, 
in a course of ages, if not in a million of years per- 
haps in a hundred million of years (for our theo- 
rists, having eternity to dispose of, are never sparing 
in time), acquire wings. The same tendency to 
locomotion, in an aquatic animal, or rather in an 
animated lump which might happen to be sur- 
rounded by water, would end in the production of 
fins ; in a living substance confined to the solid 
earth, would put out legs and feet ; or, if it took a 
different turn, would break the body into ringlets, 
and conclude by crawling upon the ground." 1 
What plainness and pertinency in style and phrase- 
ology are here. How easy of comprehension are 
the thoughts, and yet with what directness and 

1 Paley : Natural Theology, Ch. xxiii. 



PEOPEETIES OF STYLE. 67 

effect do they strike the understanding. The truth 
comes into actual contact with the mind. The 
statement of the false theory is so thorough, and 
so plain because it is thorough, that it becomes the 
refutation. The mind that reads, or hears, such 
discourse is affected with the sensation of weight, 
density, and solidity ; as we have said before, it is 
impinged upon, 

The preacher should toil after this property 
of style, as he would toil after virtue itself. He 
should constantly strive, first of all, to exhibit his 
thoughts plainly. Whether he shall add force to 
plainness, and beauty to force, are matters to be 
considered afterwards. Let him in the first place 
begin at the beginning, and do the first thing. 
Endeavors after force, elegance, and beauty, will 
be likely to succeed, provided this first fundamental 
in discourse is attained, and they will be sure to 
fail if it is not. 

The preacher, at the present time, is liable to 
temptation in respect to the property of style under 
consideration, because it is not a showy prop- 
erty. The public is too eager after striking exter- 
nals, for its own good. It demands brilliancy 
before plainness, without sufficient regard for ' that 
basis of strong sense which must ever support this 
quality, in order that it may have true value. The 
preacher is, consequently, tempted to yield to this 
false taste of the ill-educated, and to become like 
the public. The form soon outruns the substance. 



68 HOMILETICS. 

He pays more and more attention to the expression, 
and less and less to the thought, and degenerates 
into a pretentious and glittering declaimer. 

Now, there is nothing that will prevent a 
preacher from falling into this false manner, "but a 
determination to be plain ; a determination, whether 
he does any thing else or not, to bring the truth 
into contact with the human understanding. In 
the midst of all this clamor for fine writing and 
florid style, the preacher should be a resolute man, 
and dare to be a plain writer. It is the doctrine of 
one of the best theorizers upon rhetoric, that elo- 
quence is a virtue. 1 The theory is corroborated by 
the subject under discussion ; for it is easy to see 
that in respect to that fundamental property of 
style which renders it intelligible, a very strong will, 
a very high character,!^ needed in the pulpit orator, 
in order to practise this self-denial, and also to bring 
the popular mind up to it. 

Again, the preacher must make this property of 
style a matter of theory, and a matter of conscience. 
He must distinctly perceive and acknowledge to his 
own mind, that plainness is the foundation of style ; 
that the true theory of eloquence imposes this 
property upon the orator, as the very first one to be 
acquired. He must feel that he cannot conscien- 
tiously pass by, or neglect, this characteristic ; that 
the interests of truth, and of the human soul, 

1 Theeemin : Eloquence a Virtue. 



PEOPEETIES OF STYLE. 69 

imperatively require of hiui that he be plain-spoken, 
even if he is nothing more. Under the pressure of 
these two, — a correct theory of eloquence and a 
sober conscience, — the preacher will be likely to 
determine to be plain. This determination will 
affect his whole sermonizing. It will appear in the 
structure of the plan, casting out of it every thing 
that does not belong to a clear and clean method. 
It will appear in the composition and manner, in a 
stripping, flaying hatred of circumlocutions, and of 
all unnecessary ornament. The preacher whose 
head is right, and whose conscience is right, will 
soon come to possess a love for this plainness. He 
will not be able to read authors who do not under- 
stand themselves. Tie will be impatient with a 
public speaker who does not distinctly know what 
he is saying. He will be interested in any book, 
and in any discourse, which sets forth plain truth. 
Still another means of acquiring this property 
of style is found in the cultivation of what is 
termed, in common parlance, common sense. Com- 
mon sense is that innate sagacity of the understand- 
ing which detects truth by a sort of instinct, and 
which, for this very reason, is dissatisfied with 
any thing short of the truth. An instinct of any 
kind cannot be deceived, and it cannot be put off 
with appearances and pretences. It is discontented 
and restless, until it meets its correlative object. 
The young swan is uneasy, until it finds the ele- 
ment it has never yet seen ; then 



70 HOMILETICS. 

"with arched neck, 
Between her white wings mantling prondly, rows 
Her state with oarj feet." 

Through all nature, and all mind, the existence of 
an instinctive intelligence presupposes a correspond- 
ing object, in respect to 'which the instinct cannot 
be deceived, and without which it is unsatisfied. 

Now this common sense of mankind is an 
instinctive appetency for truth, and it cannot 
be met with any thing short of the pure real- 
ity. Even a sophisticated mind is caught by 
plain utterances. The rnaa who has spoiled his 
tastes and sympathies, by an artificial and showy 
cultivation, is nevertheless struck by the vigor and 
raciness of plain sense. In the phrase of Horace, 
though he has driven nature out of his under- 
standing with a fork, she yet returns when truth 
appears. And this is the hold which a plain 
speaker has upon an audience of false tastes, and 
false refinement. There is an instinctive sagacity 
in man which needs this plainness of presentation, 
and which craves it, and is satisfied with it. It is 
by the cultivation of this common sense, this 
native sagaciousness of the human understanding, 
that the preacher is to acquire the property in 
style that corresponds to it. Let him always seek, 
first of all, an open and transparent view of a 
subject. Let him pass by all superficial qualities, 
and aim at the substance. Let him gratify and 
cultivate his common sense, by a knowledge that is 



PEOPEETIES OF STYLE. 71 

thorough as far as it goes. Let him content himself 
with no dim and obscure apprehensions. 

A fourth aid, in the acquisition of a plain style 
of discourse, is subtlety of mind. It is important to 
distinguish subtlety, from mere acuteness. A subtle 
mind perceives the interior connection or contradic- 
tion, while a merely acute mind perceives the exte- 
rior only. Hence, acuteness by itself leads to hair- 
splitting; than which nothing is more abhorrent 
to the common sense of mankind. . Subtlety is 
a profound talent which takes its distinctions in 
the very heart of a subject, and sees into its inner 
structure and fibre. Subtlety, therefore, is an ally 
to sagacity, and contributes greatly to that dis- 
tinctness and plainness in thought, which results 
in plainness and vividness in language. This 
talent aids in separating the non-essentials from 
the essentials of truth, so that only the leading 
and impressive characteristics of a subject may be 
exhibited to the common mind. 

In instancing Locke, Hobbs, and Paley, as ex- 
amples of plainness in style, we directed attention 
to the philosophic ground of the property. "We 
found it in the disposition to found all knowledge 
upon sensation, in distinction from conception. A 
mind which strongly desires to know every thing 
by the mode of sensation, is one whose statements 
are always perspicuous. A writer or speaker, there- 
fore, who incessantly strives to impart a conscious 
knowledge to his hearers or readers, must, of neces- 



72 HOMILETICS. 

sity, be lucid, because consciousness is internal 
sensation. And the property thus originating will 
contain both of the characteristics, to which we 
alluded in the opening of this chapter. It will 
combine the Latin perspicuitas, with the Greek 
ivapyeia. It will not only be transparent, but 
vivid. 

This quality in style, we have remarked, re- 
quires force of character in the orator. He must 
be determined to be so intelligible, that the mind 
of the hearer cannot fail to understand him. He 
must compel the hearer to understand. He must 
force his way into consciousness, by the most 
significant, the most direct, the very plainest 
address to his cognitive powers. The title of one 
of the philosophical tracts of Fichte reads thus : 
"An account clear as the sun, of the real nature 
of my philosophy ; or, an attempt to compel the 
reader to understand." 1 The title corresponds to 
the contents ; for the tract is one of the plainest 
productions, of one of the clearest heads that ever 
lived. This is the temper for the orator, as well as 
for the philosopher. Let the preacher, whether he 
is master of any other properties of style, and 
before troubling himself about them, be clear as 
the sun in his presentation of truth, and then he 
will compel men to understand. 

1 " Sonnenklarer Bericht an ten Philosophie, ein Versuch, die 
das groszere Publikum iiber Leser zum Verstchen zu zwin- 
das eigentliche Wesen der neues- gen." 



PROPEBTIES OF STYLE. 73 

2. The second property of style which should 
receive attention is force. This characteristic in 
discourse renders it penetrative. Plainness is 
more external in its relations to the mind; force 
is more internal. The former is of the nature of 
an exhibition; the latter is of the nature of an 
inspiration, and a permeation. While, however, 
this is the general distinction between the two, 
it would not be proper to call plainness a super- 
ficial property, and neither should we confine force 
to the depths. ~No man is plain unless he sees the 
truth, and no man sees the truth who does not 
look beyond its exterior; neither is any man forci- 
ble whose contemplation never comes up to the 
surface, but who contents himself with a mystical 
intuition. Force is power manifested ; power 
streaming out in all directions, and from every 
pore of the mind. 

And this brings us to the first source, and 
essential characteristic, of true force in style. It 
originates in truth itself, and partakes of its nature ; 
it does not spring ultimately from the energy of 
the human mind, but from the power of ideas 
and principles. We shall consider this fact, first 
in its more general aspects as pertaining to philoso- 
phy, and then in reference to the rhetorical topics 
under consideration. 

Speaking generally, then, power in the finite 
mind is derived, not from the mind itself, but from 
the objective world of truths and facts to which it 



74 HOMILETICS. 

is correlated. For the finite mind is a created 
thing, and all created things are dependent. It 
is the prerogative of the Infinite alone, to derive 
its energy from the depths of its own being. God 
has power, as he has life, in himself, and therefore 
he does not sustain the relation of a dependent 
individual to an objective universe. He is self- 
sufficient, and independent of all objects. Man's 
power, on the contrary, is conditioned upon the 
relation which he sustains to that which is other 
than himself, greater than himself, and higher than 
himself. He cannot draw upon his own isolated 
being, as the ultimate source of power, because his 
own being is not self-sufficient. His power lies, 
therefore, in that objective world of truth and of 
being, over against which he stands as a finite and 
dependent subject. In simple and common phrase- 
ology, which so often, however, contains the highest 
philosophic truth, man's strength is in God, and 
the mind's strength is in truth. 

The fact here stated, and the principle upon 
which it is based, are of general application, and 
the worst errors in theory and practice have re- 
sulted from its being denied or forgotten. The 
efficient power of the human intellect results not 
from spinning out its own notions and figments, 
but from contemplating those objective and eternal 
ideas, to which it is pre-conformed by its rational 
structure. If the human mind, by a hard, convul- 
sive effort analogous to the dead lift in mechanics, 



PEOPERTIES OF STYLE. 75 

attempts to create thought and feeling, without any 
contemplation ; if it attempts to think and to feel, 
without beholding the proper objects of thought 
and feeling ; it fails of necessity. The mind cannot 
think successfully, without an object of thought, 
and the heart cannot feel strongly and truly, without 
an object of feeling. There can be no manifesta- 
tion of power therefore, and no force in the finite 
mind, except as it has been nourished, stimulated 
and strengthened by an object other than itself. 

The history of philosophical speculation teaches 
no truth more plain or important than this, namely, 
that insulation, isolation, and subjective processes 
generally, are destructive of all energy and vitality 
in the created mind, while communion with real 
and solid verities promotes both. Take, for ex- 
ample, the systems of idealism in philosophy. 
These proceed upon the hypothesis that the truth 
lies ultimately in the subject, and not in the object; 
that, in reality, there is no object except what the 
mind makes for itself; that we reach truth by 
isolating the intellect from all external realities, 
and simply creating from within. The mental 
processes, upon this theory, become speculative 
instead of contemplative. The mental products, 
upon this theory, are pure figments, the manufac- 
tures of the human mind, and have no more abso- 
lute reality than a brain-image. All such thinking 
is destitute of true force and vitality, because it is 
exercised by the mind in insulation, and isolation, 



T6 HOMILETICS. 

from the world of outward truth and being. 
There is mental action enough, but no intuition. 
The mind sees nothing, but images every thing. 
The intellect spins with great intensity upon its 
own axis, but it makes no other movement. There 
is incessant motion, but no progress. 

This abstract discussion might be prolonged, 
but sufficient has been said to justify, and show 
the grounds of the position with which we started, 
namely, that the power of the human mind issues 
ultimately from the truth and reality which it 
contemplates, and that no finite mind can be 
energetic in its manifestations, that does not first 
behold objective truth. All attempts to be force- 
ful by mere speculation, by an intellectual activity 
that falls short of a direct intuition of an objective 
reality, must fail. And this, because the human 
mind is rather a capacity than a self-sufficient ful- 
ness. It was made to receive truth into itself, and 
not to originate it out of itself. The human mind 
is recipient in its nature, and not creative ; it be- 
holds truth, but it does not make it. 

"What, now, is the application of these princi- 
ples to sacred eloquence? What connection has 
this philosophic theory with the matter of style in 
the preacher ? We shall be able to answer this 
question, by considering the fact that the written 
revelation stands in the same relation to the sacred 
orator, that the world of nature does to the philoso- 
pher. The Bible is something objective to the human 



PROPERTIES OF STYLE. 77 

mind, and not a mass of subjective thinking which 
human reason has originated. Eevelation is not a 
particular phase or development of the finite intel- 
lect, like the origination of a new form of govern- 
ment, or a new school of philosophy. It is not one 
fold of the varied unfolding of the human mind, and 
of the same piece with it. On the contrary, it is 
divine wisdom given to man, out and out, to be 
received by him, and taken up into his mental 
structure, for purposes of religious renovation and 
growth. Human reason, therefore, is the subject, 
or the knowing agent, and the Scriptures are the 
object, or the thing to be known. 

All true power, consequently, in the sacred ora- 
tor, springs from this body of objective verity. It 
is not by a speculative, but by a Biblical process, 
that he is to make a powerful impression upon the 
popular mind. The neglect of revelation, and an 
endeavor to spin out matter from his own brain, by 
processes of ratiocination, must result in feeble dis- 
course. The oratorical power of the preacher de- 
pends upon his recipiency ; upon his contemplation 
of those ideas and doctrines which the Supreme 
Mind has communicated to the created and depen- 
dent spirit ; upon his clearly beholding them, and 
receiving through this intuition a fund of knowledge, 
and of force, of which he is naturally destitute. 

Hence, the preacher's first duty, in respect to the 
property of style under consideration, is to render 
himself a Biblical student. The term is not employed 



78 HOMILETICS. 

here in its narrower signification, to denote one who 
is learned in the literary externals of the Bible, and 
nothing more. A genuine Biblical student is both 
an exegete, and a dogmatic theologian. He is one 
whose mind is continually receiving the whole body 
of Holy Writ into itself in a living and genial way, 
and who, for this reason, is becoming more and more 
energetic in his methods of contemplation, and 
more and more forcible in his modes of presentation. 
A truly mighty sacred orator is "mighty in the 
Scriptures." By this, it is not meant that a preacher 
whose memory is tenacious, and holds a great num- 
ber of texts which he can repeat readily, is neces- 
sarily a powerful orator. Excessive quotation of 
Scripture is as injurious to true living force in a ser- 
mon, as pertinent and choice quotation is conducive 
to it. Scripture should not lie in the preacher's 
mind in the form of congregated atoms, but of liv- 
ing, salient energies. True Biblical knowledge is 
dynamic, and not atomic. There is no better word 
to denote its nature, than the word imbue. The 
mind, by long-continued contemplation of revela- 
tion, is steeped in Divine wisdom, and saturated 
with it. 

Now, such a knowledge of the Scriptures as this 
imparts power to the sacred orator, which manifests 
itself in force of style, for the following reasons. In 
the first place, revealed truth is not speculative, but 
intuitional and contemplative. There is not a sin- 
gle abstraction in the Scriptures. The Bible is a 



PKOPERTIES OF STYLE. 79 

revelation of actual facts, and practical doctrines. 
When, consequently, the action of the preacher's 
mind is that of simply beholding facts, and simply 
contemplating doctrines, it strengthens instead of 
exhausting itself. If the sermonizing process were 
purely speculative ; if the preacher were called upon, 
as he is on the rationalistic theory, to make a reve- 
lation instead of proclaiming one ; the inherent in- 
sufficiency of the finite intellect would soon appear. 
Rationalism, therefore, — the theory that all revela- 
tion must be subjective, the production of the hu- 
man reason, — is the worst of all theories for the 
sacred orator. It forces him to seek his materials 
where they cannot be found. More tyrannical than 
the Egyptian taskmaster, it compels him to make 
bricks, not only without straw, but without clay. 
The command of God is otherwise. " Preach the 
preaching that I bid thee ; behold these facts and 
these truths, which have an existence and reality 
independent of the individual mind ; look at them 
steadily and long, until their meaning is seen and 
their power felt ; and then simply proclaim them, 
simply preach them." The preacher is a herald, and 
his function is proclamation. In this way, the ideas 
which he presents to his fellow-men augment, instead 
of diminishing his strength. He gives no faster 
than he receives. He simply suffers divine truth, 
which is never feeble and never fails, to pass through 
his mind, as a medium of communication, to the 
minds of his fellow-men. 



80 HOMILETICS. 

In the second place, this knowledge and recep- 
tion of the Bible as an objective revelation imparts 
power to the preacher's mind, and force to his style, 
because Biblical truth is more living and energetic 
than aay other species. A fail discussion of this 
position would carry us over an immense expanse. 
The field, moreover, has been of late so much 
ploughed and worked, that its fertility is somewhat 
impaired. During the last ten years, the ministry 
itself has been too much occupied with eulogizing 
the Scriptures. All mere panegyrics, as Swift has 
said, contain an infusion of poppy. It would be bet- 
ter, for a while at least, to cease these attempts to 
render the sun luminous. It would be better, if the 
ministry would so imbue themselves with the Bible 
itself, and would so reproduce it in their preaching, 
that the endeavor to prove it to be a powerful book 
would be a palpable and tedious superfluity. 

While, however, there is little need of the 
preacher's proving to the popular mind, that revealed 
truth is highly energizing in its nature and influ- 
ence, there is perhaps all the more need that he 
prove it to his own mind. Even while he is for- 
mally establishing this position to his audience, he 
may be the greatest unbeliever of them all. Indeed, 
that preacher is most liable to degenerate into a mere 
eulogist of the Bible, who finds little interest for his 
mind, and his heart, in its distinguishing doctrines. 
The man whose whole soul is intensely Biblical, the 
man into whose intellectual and moral texture the 



PEOPEETIES OE STYLE. 81 

substance of revelation has Ibeen woven, the man in 
whom the written Word has become incarnate, — this 
man is not the one to hyperbolize and elocutionize 
about the Scriptures. It is the preacher who harps 
most upon this string, who most needs to understand 
the note he is sounding. 

"While, therefore, he says little about it, the 
sacred orator should really know and feel, that 
revealed truth is the most profoundly energizing in- 
fluence which his mind can come under. He should 
find the hiding-place of power, in the revealed 
ideas of God's personality and mercy, and man's 
responsibility and guilt. In proportion as his mind 
becomes Biblical in its conceptions upon these two 
subjects, will he be an intense preacher, and a living 
preacher, and a powerful preacher. But if, instead 
of contemplating the view presented in the written 
Word, of the character of God and man, he attempts 
to reach the truth upon these themes by a merely 
speculative process, he will fall either into panthe- 
ism or deism. And neither of these schemes is 
compatible with any vital, and powerful, address to 
men upon religious subjects. Saying nothing of the 
influence of pantheistic and rationalizing methods 
upon moral and religious character, it is indisputa- 
ble that they are the death of eloquence. Neithei 
naturalism nor rationalism has ever thrilled the 
common mind, from the rostrum. There cannot be, 
and as matter of fact there never has been, any 
vivid and electrical discourse in the Christian pulpit, 



82 HOMILETICS. 

when the preacher has denied, or doubted, the truth 
of the revealed representations of God's nature and 
man's character. On the contrary, all the high and 
commanding eloquence of the Christian Church has 
sprung out of an intuition like that of Paul and 
Luther, — a mode of conceiving and speaking of God, 
and man, and their mutual relations, that resulted 
entirely from the study of the Hebrew and Greek 
Scriptures. 

Having directed attention to that theory of 
realism in philosophy which leads to the contem- 
plation of an actual object, and is opposed to all 
merely speculative and idealizing methods, and 
after showing that, in the instance of the sacred 
orator, all his power and eloquence must take its 
origin in an objective revelation, and not in the 
operations of the unassisted and isolated human 
intellect, it will be appropriate to consider, very 
briefly, some characteristics of that property of style 
which we are discussing. At the same time, how- 
ever, it should be observed, that in pointing out 
where power lies, and what is the true method of 
coming into possession of it, we have to some 
extent exhibited its essential nature. Force, gene- 
rally, cannot be disconnected from its sources, and 
cannot easily be described. The orator can be 
directed to that sort of self-discipline, and that 
method of thinking, and those objects of thought, 
from which power springs of itself, but the living 
energy itself cannot be so pictured out to him that 



PEOPEETLES OF STYLE. 83 

he will be able to attain it from the mere descrip- 
tion. No drawing lias yet been made of the force 
of gravitation. The best and only true definition 
of life is to show signs of life ; and the best and 
only definition of power is a manifestation of it. 

The principal quality in a forcible style, and 
that which first strikes our attention, is penetration. 
While listening to a speaker of whom this property 
is a characteristic, our minds seem to be pricked as 
with needles, and pierced as with javelins. His 
thoughts cut through the more dull and apathetic 
parts, into the quick, and produce a keen sensation. 
Force is electrical; it permeates and thrills. A 
speaker destitute of energy never produces such a 
peculiar sensation as this. He may please by the 
even flow of his descriptions and narrations, and by 
the elegance of his general method and style, but 
our feeling is merely that of complacency. We are 
conscious of a quiet satisfaction as we listen, and of 
a soft and tranquil mental pleasure as he closes, 
but of nothing more. He has not cut sharply into 
the heart of his subject, and consequently he has 
not cut sharply into the heart of his hearer. 

The principal, perhaps the sole cause, of the suc- 
cess of the radical orator of the present day with 
his audience, is his force. He is a man of one lone 
idea, and if this happens to be a great and funda- 
mental one, as it sometimes does, it is apprehended 
upon one of its sides only. As a consequence, he 
is an intense man, a forcible man. His utterances 



84 HOMILETICS. 

penetrate. It is true that there are among this class 
some of less earnest spirit, and less energetic temper ; 
amateur reformers, who wish to make an impression 
upon the public mind from motives of mere vanity. 
Such men are exceedingly feeble, and soon desist 
from their undertaking. For while the common 
mind is ever ready, too ready, to listen to a really 
earnest and forcible man, even though his force pro- 
ceeds from a wrong source, and sets in an altogether 
wrong direction, it yet loathes a lukewarm earnest- 
ness, a counterfeited enthusiasm. One of the most 
telling characters, in one of the most brilliant English 
comedies, is Forcible Feeble. Take away from the 
man who goes now by the name of reformer, — the 
half-educated man who sees the truth but not the 
whole truth, — take away from him his force, and 
you take away his muscular system. He instanta- 
neously collapses into a flabby pulp. 

It is this penetrating quality, then, which ren- 
ders discourse effective. And the preacher is the 
man, above all men, who should be characterized 
by it, if the theory which we have laid down respect- 
ing the origin of power is the true one. The preacher 
who studies and ponders the Bible as a whole, will 
not be a half-educated man. He will not see great 
ideas on one side, but on all sides, because they are 
so exhibited in the Scriptures. Whatever power 
he derives from the contemplation of inspired truth 
will be • legitimate, and it will be regulated. His 
force will not be lawless and without an aim, like 



PEOPEETIES OF STYLE. 85 

that of the man whose thoughts are mere specula- 
tions. His power will be like power in material 
nature. The forces of nature are denominated, indif- 
ferently, forces or laws ; and the power of the Bibli- 
cal mind is one with eternal law and eternal truth. 
A striking writer of the present age furnishes 
an example which, in the way of contrast, throws 
light upon the particular aspect of the subject we 
are considering. We allude to Thomas Carlyle. 
Force, intense penetration, and incisive keenness, is 
the secret of his influence over the younger class of 
educated men. Take these away from his thoughts, 
and there is not enough of depth, comprehensive- 
ness and originality in them, to account for the 
impression which he has made, as an author, upon 
his generation. But this force in Carlyle is, after 
all, wholly subjective, and therefore spasmodic. It 
does not originate from a living reception into his 
mind, of the great body of objective and revealed 
truth. Suppose that that intellect were truly con- 
templative ; suppose that it had brooded over those 
two single ideas of the Divine personality and 
human apostasy, with their immense implication; 
what a difference there would be in the quantity 
and the quality of its force. How much broader 
and deeper would be its intuition ; how much more 
practical and influential would be its projects for 
ameliorating the condition of man ; and how much 
more permanent would be its influence in literary 
history. 



86 HOMILETICS. 

For the energy in this instance is convulsive, 
and of the nature of a spasm. It is the force of a 
fury, and not of an angel. The muscle is bravely 
kept tight-drawn by an intense volition, and for a 
while there is the appearance of self-sufficient 
power. But the creature is finite, and a slight 
tremor becomes visible, and the cord finally slack- 
ens. The human mind needs to repose upon some- 
thing greater, deeper, grander than itself ; and when, 
either from a false theory, or from human pride, or 
from both, there is not this recumbency upon objec- 
tive and eternal truth, its inherent finiteness and 
feebleness sooner or later appear. The created 
mind may endeavor to make up for this want of 
inward power, by a stormy and passionate energy ; 
but time is long, and truth is infinite, and sooner 
or later the overtasked, because unassisted, intellect 
gives out, and its possessor, weary and broken by 
its struggles and convulsions, rushes to the other 
extreme of tired and hopeless scepticism, and cries 
with Macbeth : 

" Life's but a walking shadow ; a poor player 
That struts and frets his hour upon the stage, 
And then is heard no more : it is a tale 
Told by an idiot, full of sound and fury 
Signifying nothing." 1 

1 The defect in this unnatural do not here allude to the Ger- 

force displays itself in the rhetoric, man English phraseology, which 

as well as the philosophy, of the seems now to have become a 

writer in question. His style second nature with Carlyle. This 

corresponds to his thought. We characteristic is unduly magnified 



PROPERTIES O^ STYLE. 87 

The Christian mind is preserved from this fault 
of unnatural and feeble forcefulness, because it has 
received* into itself a complete system of truth and 
doctrine. Any mind that is Biblical, is comprehen- 
sive and all-surveying. Its power originates from a 
full view. Its intensity springs from an intuition 
that is both central and peripheral. And the 
times demand this quality in the pulpit orator. 
Rapidity is the characteristic of the mental processes 
of this generation. An age that is itself full of 
energy, craves an eloquence that is powerful. And 
this power must be pure and sustained. The energy 
must display itself through every fibre, and the 
whole fabric. The sermon should throb with a 
robust life. But it will not, until the preacher has 
inhaled, into his own intellect, the energy and inten- 
sity of revealed ideas, and then has dared to strip 
away from the matter in which this force is em- 
bodied, every thing that impedes its working. Pow- 
erful writers are plain. The fundamental properties 
of style are interlinked ; and he who has secured 
plainness will secure force, while a failure to attain 



by critics, and is by no means the forcible, without calm inward 

principal fault in his manner. It power. It is the effort to cut 

can be endured in him, though and penetrate to the core, with- 

unendurable in his imitators, out really doing so. His style 

We allude rather to the exaggera- wears the appearance of a desire 

tion, and spasmodic contortion, to be tremendously strong. The 

which appear in his style, espe- aspiration is infinite, but the per- 

cially in his later productions, formance is infinitesimal. 
It is the tus; and strain to be 



85 HOMTLETICS. 

tlie former carries with it tlie failure to attain the 
latter. 

3. The third fundamental property of style is 
beauty. The best definition that has "been given of 
beauty is that of the Eoman school of painting, 
namely, il pi% neW uno, multitude in unity. The 
essential principle of beauty is that, by which all 
the manifoldness and variety in an object is moulded 
into unity and simplicity. Take a painting, for exam- 
ple. In this object, there are a great many partic- 
ular elements. There is color of many varieties, and 
many shades of the same variety. There is the 
blending and contrast of these colors, so as to pro- 
duce the varieties of light and shade. There is a 
general harmony of tints, and a pleasing texture in 
the objects exhibited in the picture. Again, there 
are, in this painting, a great many lines as well as 
colors, curved lines and right lines, indeed all the 
geometrical elements, intermingled and in every 
variety of relation to each other. Again, in this 
painting a great many different properties of 
matter are represented. Some of the objects in it 
are compressed and solid, others are diffuse and 
airy ; some are colossal and firm, others are slender 
and slight; some are rigid and immovable, others 
are mobile and pliant. Again, there are, in this 
painting, a variety of more distinctively intellectual 
elements, such as proportion, symmetry, exactness, 
neatness, elegance, grace, dignity, sublimity. 

Here, then, if we have regard to number alone 



PEOPEETIES OF STYLE. 89 

is a great sum of separate items or elements, in this 
painting. Each one is distinct from, all the rest. 
But more than this, these items are also diverse 
from each other. The sensuous elements of color are 
different from the geometrical elements of lines ; 
and the more distinctively intellectual elements, 
such as proportion, exactness, and elegance, are dif- 
ferent from both. In short, the more closely we 
analyze this painting, the more clearly shall we see 
that it is composed of a great amount and variety 
of particulars. If we look at its items and elements, 
we shall perceive that as an object it is manifold. 
It is a " multitude " of items and elements. 

And yet, if it is a beautiful picture, it is a 
" unity " also. As we stand before a great painting 
like the Last Supper of Da Vinci, for example, we 
are conscious of receiving but one general impression. 
We do not receive a distinct, and separate impres- 
sion, from each one of these items and elements that 
constitute its manifoldness, but a general and total 
impression. We do not experience a hundred thou- 
sand impressions, from an hundred thousand parti- 
culars. We see, and we feel, that the work is a unity. 
It breathes one spirit, and is pervaded by one tone. 
It is, according to the definition with which we began, 
"multitude in unity," and hence it is beautiful. 

For it is to be observed, that while, and so long 
as, we are busy with the particulars alone, we per- 
ceive no beauty. That analytic process, while it 
is going on, prevents any aesthetic perception and 



90 HOMILETICS. 

pleasure. So long as we are counting up the items 
of this multitude, and "before we have come to the 
intuition of the unity of the whole work, we are 
unconscious of its beauty. It is not until the analy- 
sis stops, and the synthesis begins ; it is not until we 
are aware that all this multitude of particulars has 
been moulded, by the one idea of the artist's imagi- 
nation, into a single breathing unity, that we feel the 
beauty that is in the painting. If the mind of the 
beholder could never get beyond this analysis of 
particulars, and could never do any thing more than 
enumerate these items, it could never experience the 
feeling of beauty. If the eye of the beholder were 
merely a brute's eye, merely receiving the impres- 
sions made by the items and elements of the vision, 
it could never perceive the beautiful. The brute's 
eye is impressed by the manifoldness of the object, 
or the scene, but never by the unity. As it roves 
over the landscape spread out before it, the organ 
of the animal is undoubtedly subject to the same 
sensuous and particular impressions, as those of a 
Raphael ; and, perhaps, if the brute were capable of 
analyzing and enumerating, it might detect the 
greater portion of those elements that make up the 
manifoldness of the picture. But the modifying 
power is wanting. That unifying principle which 
can mould these elements into a unity, and bring 
simplicity into this diffusion and separation of par- 
ticulars, has not been given to the brute. 

We have thus briefly examined this definition 



PROPEETIES OF STYLE. 91 

of beauty, not merely because it is the most philo- 
sophical of any that has been given, but because it 
is the most useful aud safest definition for the pur- 
poses of the orator, and particularly of the sacred 
orator. It is too much the habit to regard beauty, 
as mere ornamentation / as something that is added 
to other properties, instead of growing out of them. 
Hence, it is too much the habit to cultivate the 
beautiful in isolation ; to set it up before the mind, 
as an independent quality, and to make every other 
quality subservient to it. In no department is this 
more pernicious, and fatal to true success, than in 
rhetoric. 

This habit is founded, partly at least, upon a 
wrong conception of beauty. It is not defined in 
accordance with its essential principle, but rather in 
accordance with its more superficial characteristics. 
Beauty, with too many, is that which ornaments, 
which decks out and sets off, plainness and force, or 
whatever the other properties may be, with which it 
happens to be juxta-posed. But if the definition that 
has been given be the true one, beauty is rather an 
inevitable accompaniment, than a labored decoration. 
It has a spontaneous origin. It springs into existence, 
whenever the mind has succeeded in imparting the 
properties of unity and simplicity to a multitude of 
particulars which, taken by themselves, are desti- 
tute of these properties. But unity and simplicity 
are substantial properties; they have an intrinsic 
worth. True beauty, therefore, springs into exist- 



92 HOMILETICS. 

ence at the very time that the mind is seeking to 
impart to the object of its attention its most ster- 
ling and necessary characteristics. It does not arise 
when the mind is neglecting essential and necessary 
characteristics, and is aiming at an isolated, and an 
independent decoration. 

Take the case of the sacred orator, and see how 
true this position is. Suppose that the preacher, 
in the composition of a sermon, altogether or in part 
neglects the necessary property of unity, and en- 
deavors to superinduce upon a heterogeneous mass 
of * materials, which he has gathered together, the 
element and property of beauty. By the supposi- 
tion, he has not moulded these materials in the least. 
There they lie, a great " multitude " of items and 
particulars, but the mind of the preacher has per- 
vaded them with no unifying, and no simplifying 
principle. There is multitude, manifoldness, vari- 
ety, but there is no unity. Now it is not possible, 
for him to compose a beautiful oration in this man- 
ner. He may decorate as much as he pleases ; he 
may cull words, and invent metaphors, and wire- 
draw metaphors into similes ; he may toil over his 
work until he is gray; but he cannot, upon this 
method, compose a truly beautiful work. So long 
as this sermon is destitute of a moulding and unify- 
ing principle which assimilates, and combines, this 
multitude of particulars into a whole, into a simple 
and pure unit, it cannot be made beautiful. So 



PROPERTIES OF STYLE. 93 

long as this sermon is destitute of unity, it must be 
destitute of beauty. 

The course which the sermonizer should take 
in this case is plain. He should cease this effort to 
ornament this aggregate of separate items and par- 
ticulars, and begin to reduce them into unity and 
simplicity of form. This is no time for him to be 
thinking about the beauty of his sermon. If he 
will cease altogether to think about it, and will 
aim at those necessary and essential properties 
which his sermon as yet lacks, he will find in the 
end that a real and true beauty has spontaneously 
sprung into existence. He who finds beauty shall 
lose it, but he who loses beauty shall find it, He 
who is prematurely anxious to secure beauty will fail; 
but he whose anxiety has respect first to the neces- 
sary properties of style, will find beauty following in 
their train, as the shadow follows the substance. 

For it is plain, that just in proportion as the 
sermon rounds into unity, does it swell into beauty. 
It pleases the taste and the sense for the beautiful, 
just in proportion as the unifying and simplifying 
process goes on. The eye, at first, sees no form or 
comeliness in the multitude of materials, because 
they are a mere multitude ; because they are ar- 
ranged upon no method, and moulded by no 
principle of unity. But, gradually, the logic of the 
preacher's mind penetrates, and pervades, the mass 
of particulars ; the homogeneous elements are assim- 
ilated, and the heterogeneous are sloughed off; the 



94 HOMILETICS. 

vital currents of a system, and a method, "begin to 
play through the parts, and the work now takes on 
a rounded unity, and a chaste simplicity. And now, 
for the first time, beauty begins to appear. The ser- 
mon is seen to be a beautiful product because it is 
one, and simple, in its structure and impression. 

Thus it appears, that true beauty is not an orna- 
ment washed on from without, but an efflux from 
within. The effort to be methodical results in 
beauty. The endeavor after unity results in beauty. 
The effort to be simple results in beauty. But 
method, unity, and simplicity, are essential proper- 
ties. True beauty in rhetoric, therefore, is the 
natural and necessary accompaniment of solid and 
substantial characteristics, both in the matter and 
in the form. It is found in every composition that 
is characterized by " unity in multitude," and by 
simplicity in complexity. 

Having thus stated and explained this defini- 
tion, we proceed to notice some of its excel- 
lences and advantages. And, first, it is a safe 
definition for the orator. There is no property in 
style so liable to be injured and spoiled by excess, 
as beauty. The orator cannot be too plain, or too 
forcible, but he may be too beautiful. The 
sesthetic nature, unlike the rational, or the moral, ! 
may be too much developed. The development of 
the taste and imagination must be a symmetrical 
one, in order to be a just and true one. If the 
89sthetic processes should exceed their true propor- 



PROPERTIES OF STYLE. 95 

tion, and absorb into themselves all the rational 
and moral processes of the human soul, so that 
it should become wholly imaginative, and merely 
aesthetic, this would be an illegitimate and false 
development. The true proportion, in this instance, 
is a subordination of the imagination, and the taste, 
to the purposes and aims of the rational and moral 
faculties. If, now, it be said in reply to this, that 
proportion is equally required in the rational and 
moral processes of the soul ; that the reason ought 
not to absorb the imagination, any more than the 
imagination the reason ; we answer, that this cannot 
happen. For in the true and pure development 
of the rational and moral powers, a proper and 
subordinate development of the imaginative and 
aesthetic is necessitated. A true and pure unfold- 
ing of the rational and moral nature of man would 
inevitably be a proportionate, and hence a beautiful 
one. Reason and right are the absolute, and in 
developing them, all things that rest upon them 
are developed also. The true and the good are 
necessarily beautiful. 

But although such is the fact, the human mind 
is too unwilling to trust to the simple, and chaste 
beauty of truth and reason. It lusts after a 
divorced, and an independent beauty. It tends 
to an excessive, disproportioned, unsubordinated 
development of the aesthetic sense. The influence 
of such a tendency, upon eloquence and oratory, 
is pernicious in the highest degree, and one great 



96 HOMTLETICS. 

aim of a true and high theory of eloquence is to 
counteract it. And, certainly, that definition of 
beauty which makes it to be more than mere 
decoration, — which regards it as the result of a 
unifying principle, moulding into one a great mul- 
titude of particulars, — is a safe one for the preacher, 
in the respects of which we are speaking. There 
is no danger of an excess of unity and method in 
the sermon. The closer and more compact the 
materials, the simpler and more symmetrical the 
plan, the better the sermon. These characteristics 
never can become exorbitant, and hence that beauty 
which springs out of them can never become an 
extravagant and false ornamentation. The same 
is true of simplicity. This shows itself more in 
the style and diction of a sermon, than in the plan 
and its parts. But can there ever be too much of 
chaste and pure simplicity, in the language and 
style ? The more there is of this property, the 
nearer does the work approach to that most purely 
beautiful of all the productions of Grecian art, the 
Ionic column. Compare the Ionic with the Co- 
rinthian column, and the difference between pure 
and excessive beauty is apparent. In the Ionic 
column, the unity completely pervades and masters 
the manifoldness. The eye is not distracted by 
complexity of parts, or a multitude of particulars, 
but rests with a tranquil complacency upon the 
simple oneness, the chaste pure beauty of the 
column. In the Corinthian column, there is not 



PEOPEKTIES OF STYLE. 97 

this entire pervasion, and perfect domination, of 
the manifold by the unity. The variety of parts 
and particulars somewhat overflows the unity of 
the whole. There is too much decoration, the 
aesthetic sense is a little satiated, the appetite is 
a little palled, and the eye does not experience 
that entire satisfaction in taking in the column as 
a whole, which it feels on beholding the less deco- 
rated Ionic. As a work of art, it is not so clean, 
so nice, so elegant, so purely and simply beautiful. 

The definition which we are considering, then, 
is a safe one in its influence, because it insists upon 
the presence and the presidency of the idea of 
unity. This idea logically precludes over-orna- 
ment. It forbids an excess of materials, — too 
much variety, too much manifoldness, in the parts 
and particulars. And, supposing there is no excess 
in the amount of materials, supposing the manifold 
elements are in just proportion, then this idea and 
principle of unity precludes the isolation, the dis- 
connection, the independence of any of them. 
There can be no excess, according to this definition. 
The beauty that results is a pure and a safe embel- 
lishment. 

In the second place, the definition under con- 
sideration is a useful one for the sacred orator. It 
is practically available for the purposes of preach- 
ing. For it teaches, not only that unity and sim- 
plicity are essential to the existence of beauty, but 
that the effort to obtain them is really an effort to 
7 



98 HOMILEUCS. 

obtain beauty. The definition implies, that success 
in respect to unity, — to unity that is thorough, and 
perfusive, and moulds the multitudes of materials, — 
is success in respect to beauty. 

The sacred orator, consequently, knows exactly 
what he needs to do, in order to secure that prop- 
erty of style which we are considering. And this 
is of more importance than it might at first seem. 
For it is more difficult to proceed intelligently, 
in respect to the precept, "Be beautiful," than 
in respect to the precept, "Be plain," or, " Be 
forcible." Indeed, if that definition of beauty 
which we are recommending be rejected, it seems 
to us that the mind of the orator must be perplexed, 
when he is desirous of imparting this property to 
his work. How shall he begin to render his 
oration beautiful? and when shall he end the 
effort % are questions that are answered, not only 
the most safely, but the most intelligently, by 
bidding him to impart the greatest possible unity 
to it. Certainly, there is no other property or 
characteristic in beauty, so prominent as this of 
unity, and there is no one that is so distinct and 
easily apprehensible. 

Let the preacher, then, adopt this definition, 
because it is a working definition. Let him see 
and believe, that all true beauty springs naturally 
from unity and simplicity, and then let him act 
accordingly. Let him, first of all, strive to make 
his sermon a unit and a whole, so far as its method 



PROPERTIES OF STYLE. 99 

is concerned. Just in proportion as he succeeds 
in so doing, will lie construct a beautiful plan, — 
a plan that will satisfy the aesthetic sense, at 
the very time that it satisfies the logical under- 
standing. Let him seek to render this property of 
unity pervading and perfusive, so far as style and 
diction are concerned, and his style and diction will 
be beautiful. For, this unifying principle, working 
thoroughly and clear to the edge, like the principle 
of life in nature, will display itself in simplicity 
of style, and chastity, and purity of diction. And 
is not such a style and diction beautiful ? If style 
and diction are not essentially simple, and pure, 
and chaste, can any possible amount of ornamenta- 
tion ever make them beautiful ? Is not unity per- 
vading the manifoldness, in this instance as well as 
in that of the plan, the essence and basis of beauty ? 
In the third place, this definition recommends 
itself to the sacred orator, because it is compreherb- 
sive. We have seen in the first part of this chapter, 
that more comprehensive terms are desirable, than 
" perspicuity " and " energy," and hence w e have 
chosen the terms " plainness " and " force," to 
denote those properties of style which address the 
powers of cognition and feeling. A wider and 
more comprehensive term than " elegance," — the 
term that is usually associated with " perspicuity " 
and " energy," — is also needed, to denote that 
property of style w T hich addresses the imagination 
and aesthetic nature, and hence we have selected 



100 HOMILETICS. 

the terra " beauty." This term is sufficiently com- 
prehensive to include a number of particulars, each 
of which is pleasing to the taste. 

First in order among these, is neatness. This 
property in style renders it clean and pure ; as the 
Latin verb niteo, nitesco, from which it comes, de- 
notes. This purity and niceness, as some of the 
meanings of these Latin verbs indicate, may become 
a very bright and splendid quality. The sculptor 
may cut the statue so very cleanly, and impart such 
a high neatness to it, that it shall actually shine 
and gleam like silver. This seems to be the ex- 
planation of the uses of the Latin root, and shows 
how a primarily plain property may be heightened 
into ornament and splendor. The passage from 
neatness to elegance is very easy and imperceptible, 
and, like elegance itself, neatness is a property that 
is aesthetic, and pleases the taste. 

And this conducts to the second particular, 
under the head of beauty: viz., elegance. The 
etymology of this word shows its meaning to be 
kindred to that of neatness. Elegant is from e 
and lego. Elegance is a nice choice. The elegant 
is the elect. The elegant is the select. Out of a 
multitude of particulars, the most fitting is chosen. 
Under the influence of that principle and idea of 
unity, of which we have spoken, the orator selects 
the most appropriate word, the word which pro- 
motes the simplicity of the statement, and thus his 
diction is elegant. Or, under the influence of this 



PEOPEKTIES OF STYLE. 101 

same idea of unity, lie culls the most suitable 
metaphor out of a multitude, and thus his illustra- 
tion is elegant. 

The third particular under the head of beauty, 
is grace. This has been defined to be beauty in 
motion. When we have a still picture, a tranquil 
repose of beauty, there is no grace. But start this 
property into motion, and it takes on this aspect. 
We speak of a beautiful landscape, and a graceful 
figure ; of a beautiful color, and a graceful curve. 
The color is still ; the curve is a line, and the line 
is a point in motion, according to the old geometry, 
and its curved motion is graceful. 

Lastly, there is what we must denominate, for 
want of a better term, beauty proper, or specific 
beauty. We cannot here give a full definition of 
this element in the general conception of the beau- 
tiful. We mean by it more than neatness, and 
more than elegance. Perhaps that which goes 
under the name of ornament and embellishment, in 
style, is nearest to it. It is that flush of color, and 
that splendor of light, which are poured over the 
discourse of a highly imaginative mind, — like that 
of Jeremy Taylor, for example. Placing neatness 
as the lowest degree in the scale of general beauty, 
then specific beauty would be the last and highest 
degree, — elegance and grace being intermediate. 
In this way, the term beauty becomes comprehen- 
sive, and sufficient for all the purposes of rhetoric. 
For, every orator should exhibit something of this 



102 HOMILETICS. 

fundamental property of style. Even the least 
imaginative preacher should discourse in a manner 
that possesses some of these elements of beauty; 
that not only does not offend a cultivated taste, 
but satisfies and pleases it. No writer or speaker 
should be debarred from the beautiful. It is a 
legitimate property in style, and should appear in 
some of its qualities, and degrees, in every man's 
discourse. 

This brings us to the practical application of this 
discussion of the nature, and extent, of the beau- 
tiful ; and what we have to say will be contained in 
several rules or maxims. First, the preacher should 
always make beauty of style subservient to plain- 
ness and force. This third fundamental property 
should not overflow, and submerge, the first two. 
In all its degrees, from neatness up to beauty in 
the stricter specific sense, it should contribute to 
render discourse clear to the understanding, and in- 
fluential upon the feelings. The moment that this 
property, in any of its forms, oversteps this limit 
of subordination and subservience, it becomes a 
positive fault in style. Excessive beauty is as much 
a defect as positive deformity. Showy, gaudy over- 
ornament is as much a fault, as downright ugliness. 
But, in following the definition that has been given, 
beauty will inevitably be subordinated to plainness 
and force of style. For, no more of neatness, of 
elegance, of grace, and of embellishment, will be 
admitted or employed, than the principles of unity 



PROPERTIES OF STYLE. 103 

and simplicity will permit. The endeavor to impart 
oneness to the sermon throughout and in every 
particular, the effort to secure unity in logic, style, 
and diction, will keep out all extravagant ornamen- 
tation. The striving of the preacher after harmony 
and simplicity, which according to the definition are 
the inmost essence of beauty, will allow no decora- 
tion to characterize his sermon but that which is 
harmonious and simple. And such embellishment 
as this, is subservient to plainness and force. 

Secondly, the degree and amount of beauty in 
style should accord with the characteristics of the 
individual. The style of some preachers contains 
more of the beautiful than that of others, and ought 
to. For there are differences in the mental structure. 
Some minds are more imaginative and poetic than 
others. Yet every mind possesses more or less of 
imagination. " Even the dullest wight," says Cole- 
ridge, "is a Shakspeare in his dreams." Hence, 
while the property of beauty, as we have already 
remarked, belongs to style generally, and should be 
seen in every man's manner of discourse, it is yet a 
thing of degree and amount. This degree and 
amount must be determined, by the amount of 
imagination that has been bestowed upon the indi-i 
vidual. Some men are so constituted, that neatness 
is the utmost that is proper in them. If they 
attempt more than this lowest grade of the beauti- 
ful, they injure their style, and render it positively 
offensive to taste. Stopping with neatness, they 



104 HOMILETICS. 

secure beauty. Others may be elegant, others 
graceful, others, and these are the few, may be 
beautiful with the embellishment and ornament of 
Jeremy Taylor. In each and every instance, the 
grade of beauty should accord with the individual- 
ity. If it does not, it is, in reference to the indi- 
vidual, excessive and isolated beauty, which is offen- 
sive to the taste, and therefore really of the nature 
of the deformed and the ugly. A property over- 
wrought, and carried to excess, turns into its own 
contrary; just as frost, raised to its utmost intensity, 
produces the same sensation as fire. 

But in what other way, can this adjustment of 
the amount of beauty in style to the individuality 
of the preacher be secured, than by proceeding 
from the ideas of unity and simplicity ; than by 
adopting, and working upon, that definition which 
makes these the essentials and basis of the beauti- 
ful ? If the preacher sets up mere decoration as 
his aim, he will inevitably outrun his capacities. 
He will attempt to embellish his sermon, more than 
his mental peculiarities will warrant. There will 
not be a true harmony and accord, between the 
amount of imagination in his soul, and the amount 
of ornament in his sermon. On the other hand, 
the endeavor to infuse unity, symmetry, and sim- 
plicity, through the whole sermon, through the mat- 
ter and the form, will secure a just proportion 
between the product of the preacher's mind, and 
the characteristics of the preacher's mind. The 



PBOPEBTIES OF STYLE. 105 

orator will then exhibit his own grade of beauty, 
in bis style, — no more, and no less, than bis mental 
qualities justify. And tbis grade is tbe truly and 
tbe bigbly Beautiful, for Mm, and in Mm. 



CHAPTER IV. 

GENERAL MAXIMS E0R SERMONIZING-. 

Maxims for the composition of sermons are of 
two classes, general and special, — those, namely, 
which relate to the fundamental discipline that pre- 
pares for the construction of a sermon, and those 
which are to be followed in the act of composition 
itself. 

Before particular precepts can be given with 
profit, it is necessary to call attention to some gen- 
eral rules, the observance of which greatly facili- 
tates the process of writing a discourse. The ser- 
monizer often loses much time and labor, in the sea- 
son of immediate preparation for the pulpit, because 
he has made little general preparation for the work. 
As, in mechanics, the workman always seeks to 
increase the efficiency of a force, by applying it 
under all the advantages possible, so the intellectual 
workman should avail himself of all that can ren- 
der his direct, and immediate, efforts more effective 
and successful. A dead lift should be avoided by 
the mind, as well as by the body. Power, in both 



GENEEAL MAXIMS. 107 

the material and mental worlds, should be aided 
by what the mechanic terms a purchase. If the 
sermonizer goes to the construction of a sermon, 
after he has made preparation of a more general 
nature, he will be far more successful than if he 
begins abruptly, and by a violent or perhaps spas- 
modic application of his powers. 

1. The first of these general maxims is this: 
Cultivate a homiletic mental habit. By this is meant, 
such an habitual training of the mind as will im- 
part a sermonizing tendency to it. The human 
understanding, by discipline and practice, may be 
made to work in any given direction, provided it 
is a legitimate one, with something of the uniform- 
ity and precision and rapidity of a machine. It 
can be so habituated to certain processes, that it 
shall go through them with very little effort, and 
yet with very great force. We shall, of course, not 
be understood as advocating a material philosophy, 
or as affirming that the operations of the mind are 
really mechanical. We are only directing attention 
to the fact acknowledged by all philosophers, that 
certain mental operations, — such as the logical, the 
imaginative, for example, — may be so fixed by exer- 
cise and habit, that the mind may perform them 
with an ease, and a readiness, that resembles the 
operations of an instinct, or a machine. Compare 
the activity of an intellect that has been habitu- 
ated to the processes of logic, with one that has 
had little or no exercise in this direction. With 



108 HOMILETICS. 

what rapidity, and precision, does the former speed 
through the process; and how slowly and uncer- 
tainly does the latter drag along. The former has 
acquired a logical tendency, and needs only to 
fasten its grasp upon a subject that possesses a 
logical structure, that has logic in it, to untie it 
immediately, and untwist it entirely. 

Now, in relation to the purposes of his profes- 
sion and calling, the preacher ought to acquire and 
cultivate a homiletical habitude. Preaching is his 
business. For this he has educated himself, and to 
this he has consecrated his whole life. It should, 
therefore, obtain undisputed possession of his mind 
and his culture. 1 He ought not to pursue any 
other intellectual calling than that of sermonizing. 
He may, therefore, properly allow this species of 
authorship to monopolize all his discipline and 
acquisitions. It is as fitting that the preacher 
should be characterized by a homiletical tendency, 
as that the poet should be characterized by a poet- 
ical tendency. If it is proper that the poet should 
transmute every thing that he touches, into poetry, 
it is proper that the preacher should transmute 
every thing that he touches, into sermon. 

u '¥e are told of a Grecian how advance with greater secu- 
general who, when he travelled rity ; how retreat with least dan- 
and viewed the country around ger. Something similar to this, 
him, revolved in his mind how an should he the practice and study 
army might be there drawn up of a public speaker." — Leland : 
to the greatest advantage; how Preface to the Orations of Demos- 
he could best defend himself, if thenes. 
attacked from such a quarter ; 



GENEKAL MAXIMS. 109 

This homiletic habit will appear in a disposition 
to skeletonize, to construct plans, to examine and 
criticise discourses with respect to their ]ogical 
structure. The preacher's mind becomes habitually 
organific. It is inclined to build. Whenever lead- 
ing thoughts are brought into the mind, they are 
straightway disposed and arranged into the unity 
of a plan, instead of being allowed to lie here and 
there, like scattered bowlders on a field of drift. 
This homiletic habit will appear, again, in a dispo- 
sition to render all the argumentative, and illustra- 
tive, materials which pour in upon the educated 
man, from the various fields of science, literature, 
and art, subservient to the purposes of preaching. 
The sermonizer is, or should be, a student, and an 
industrious one, a reader, and a thoughtful one. 
He will, consequently, in the course of his studies, 
meet with a great variety of information that may 
be advantageously employed in sermonizing, either 
as proof or illustration, provided he possesses the 
proper power to elaborate it, and work it up. How, 
if he has acquired this homiletic mental habit, this 
tendency to sermonize, all this material, which would 
pass through another mind without assimilation, 
will be instantaneously and constantly taken up, 
and wrought into the substance and form of ser- 
mons. 1 

1 These materials will readily into the preacher's Common 
overflow, in the form of skele- Place Book, 
tons, metaphors, illustrations, etc. 



110 HOMILETICS. 

The possession of such an intellectual habitude 
as this, greatly facilitates immediate preparation for 
the pulpit. It is, virtually, a primary preparation, 
from which the secondary and more direct prepara- 
tion derives its precision, thoroughness, rapidity, 
and effectiveness. Without it, the preacher must 
be continually forced up to an unwelcome and unge- 
nial task, in the preparation of discourses, instead 
of finding in this process of composition, a grateful 
vent for the outflow and overflow of his resources. 

2. The second general maxim for the sermonizer 
is this : Form a high ideal of a sermon, and con- 
stantly aim at its realization. There is little danger 
of setting a standard too high, provided the preach- 
er is kept earnestly at work in attempts to reach it. 
The influence of a very perfect conception of a 
thing is sometimes injurious, upon one whose men- 
tal processes are somewhat morbid, and unhealthy. 
An artist whose beau ideal is high, but who has 
little productive energy and vigor, will dream away 
his life over his ideal, and accomplish nothing ; or 
else fill up his career, as an artist, with a series of 
disappointed, baffled efforts. Such an one should 
content himself, in the outset at least, with a some- 
what lower idea of perfection, and rouse himself up 
to more vigor and energy of execution. In this 
way, he would take courage, and would gradually 
elevate his standard, and carry his power of per- 
formance up along with his ideal. But if there be 
a vigorous willingness to work, and a sincerely 



GENEKAL MAXIMS 111 

good motive at the bottom of mental efforts, there 
is no danger of aiming too high. Though the per- 
fect idea in the mind will never be realized, — for a 
man's ideal, like his horizon, is constantly receding 
from him as he advances towards it, — yet the grade 
of excellence actually attained will be far higher, 
than if but an inferior, or even a moderate standard 
is assumed in the outset. 

The preacher's idea of a sermon must, therefore, 
be as full and perfect as possible. He must not be 
content with an inferior grade of sermonizing, but 
must aim to make his discourses as excellent in 
matter, and in manner, as his powers, natural and 
acquired, will possibly allow. And especially must 
he subject his efforts at sermonizing to the criticism 
and the discipline of a high ideal, while he is in 
the preparatory course of professional education. 
It is probably safe to say, that in all theological 
seminaries too many sermons are written, because 
the conception of a sermon is too inadequate. A 
higher standard would diminish the quantity, and 
improve the quality, in this department of author- 
ship. We are well aware of the frequent demands 
made by the churches upon the theological student, 
before he has entered the pastoral office. These 
demands ought to be met, so far as is possible, in 
view of the lack of preachers in this great and 
growing country. And yet this very demand calls 
for great resolution, and great carefulness, on the 
part of the professional student. He should not 



112 HOMTLETICS. 

court, bnt discourage this premature draft upon his 
resources, so far as he can consistently with a wise 
regard to circumstances. He ought to insist upon 
the full time, in which to prepare for a life-long 
work, — a work that will task the best discipline, 
and the ripest culture to the utmost. He ought to 
keep his ideal of a sermon high and bright before 
his eye, and not allow his mind, by the frequency 
and insufficiency of its preparations, to become 
accustomed to inferior performances, because this is 
the next step to becoming satisfied with them. 

It is possible, as we have already remarked, that 
a high model may, in some instances, discourage 
efforts, and freeze the genial currents of the soul. 
But in this age of intense mental action, when all 
men are thinking, and speaking, and writing, there 
is little danger in recommending a high standard to 
the professional man. Where one mind will be 
injured by it, a thousand will be benefited. More- 
over, if there only be a vigorous and healthy state 
of mind, — a disposition to act, to think, and to 
write, — on the part of the clergyman, there is little 
danger of his becoming unduly fastidious, or mor- 
bidly nice. Add to this the fact, that as soon as 
the clergyman has once entered upon the active 
duties of his profession, necessity is laid upon him, 
and he must compose, nolens volens, and we have 
still another reason why a high ideal is not liable, 
as it is sometimes in the case of the artist or poet, 
to impede and suppress his activity. All dispo- 



GENEKAL MAXIMS. 113 

sition to brood morbidly over performances, because 
they are not close up to the perfect model in the 
mind, will be broken up and driven to the four 
winds, by the consideration, that on next Lord's day 
two sermons must be preached, at the call of the 
bell, to that expecting and expectant congregation. 

We are also aware, that it is possible to expend 
too much time and labor upon an individual ser- 
mon. Some preachers, and some very celebrated 
in their day, have had their " favorite sermons," as 
they are styled, — sermons upon which an undue 
amount of pains was expended, to the neglect and 
serious injury of the rest of their sermonizing. A 
certain American preacher is said to have rewritten 
one particular discourse, more than ninety times ! 
But this is not the true use of a high ideal. A high 
conception ought to show its work, and its power, in 
every sermon. The discourses of a preacher ought 
uniformly to bear the marks of a lofty aim. Not 
that one sermon will be as excellent as another, 
any more than one subject will be as fertile as an- 
other. But the course of sermonizing, year after 
year, ought to show that the preacher is satisfied 
with no hasty, perfunctory performance of his 
duties, — that there is constantly floating before him, 
and beckoning him on, a noble and high idea of 
what a sermon always should be. 

There is little danger, however, of excessive 
elaboration during the course of professional study. 
The theological student is more likely to under- 



114 HOMILETICS. 

estimate the close study of his plans, and the ela- 
borate cultivation of his style and diction, than to 
overestimate them. He is apt to shrink from- that 
persistent self-denial of the intellect, which confines 
it to long and laborious efforts upon a single dis- 
course, instead of allowing it to expatiate amid a 
greater variety of themes. The student, in his best 
estate, is too little inclined to that thorough elabo- 
ration, to which the Ancient orators accustomed 
themselves, in the production of their master-pieces, 
and which exhibits itself equally in the compactness 
and completeness of the organization, and in the 
hard finish of the style. "The prose of Demos- 
thenes," says an excellent critic, " is, in its kind, as 
perfect and finished as metrical composition. For 
example, the greatest attention is bestowed by 
Demosthenes, upon the sequence of long and short 
syllables, not in order to produce a regularly re- 
curring metre but, in order to express the most 
diverse emotions of the mind, by a suitable and 
ever-varying rhythm, or movement. And as this 
prose rhythm never passes over into a poetical 
metre, so the language, as to its elements, never 
loses itself in the sphere of poetry, but remains, as 
the language of oratory ever should, that of ordi- 
nary life and cultivated society. And the uncom- 
mon charm of this rhetorical prose lies precisely in 
this, — that these simple elements of speech are 
treated with the same care which, usually, only the 
poet is wont to devote to words. Demosthenes 



GENEKAL MAXIMS. 115 

himself was well aware of this study which he be- 
stowed upon his style, and he required it in the 
orator. It is not enough, said he, that the orator, 
in order to prepare for delivery in public, write 
down his thoughts, — he must, as it were, sculpture 
them in brass. He must not content himself with 
that loose use of language which characterizes a 
thoughtless fluency, but his words must have a pre- 
• cise and exact look, like newly minted coin, with 
sharply-cut edges and devices. This comparison of 
prose composition with sculpture, appears to have 
been a favorite one with the Ancient rhetoricians ; 
as Dionysius also remarks of Demosthenes, Plato, 
and Socrates, ' their productions were not so much 
works of writing, as of carving and embossing.'" 1 
This high ideal, both in matter and style, should, 
therefore, float constantly before the eye of the 
student, during his whole preparatory course. In 
this way, he will habituate himself to intense and 
careful efforts in composition, so that when he goes 
out into active professional life, he may, when com- 
pelled to do so by the stress of circumstances, even 
relax something of this strain and tension of intel- 
lect, and yet throw off with rapidity sermons that 
will be highly methodical, and highly finished, be- 
cause this style of sermonizing has become natural 
to him. By this severe discipline of himself in the 
beginning, he will have acquired the right to be 

1 Theeemin : Demosthenes nnd Massillon, p. 142. 



116 HOMTLETICS. 

daring, and careless, when compelled to be, by the 
stress of circumstances ; and what is more, he will 
have acquired the ability to be so, without disgrace 
to his calling, and with success in it. 

3. A third general maxim for the sermonizer is 
this: In immediate preparation for the pulpit, make 
no use of the immediate preparation of other minds, 
hut rely solely upon personal resources. This maxim 
forbids the use of the skeletons and sermons of 
other sermonizers, in the process of composition. 
Such a general preparation as has been described, 
namely, a homiletic mental habit conjoined with a 
high ideal, renders this help unnecessary. Such a 
sermonizer is strong in himself, and needs no sup- 
ports or crutches ; such a preacher is rich in himself, 
and does not need to borrow. He prefers to follow 
the leadings of his own well disciplined and well 
informed mind, rather than to adjust himself to the 
movements of another, however firm and consecu- 
tive they may be. 

In this day, when so many aids to sermonizing 
are being furnished, it is well to form a correct esti- 
mate of their real value. These collections of skele- 
tons and plans, more or less filled up, which seem 
to be multiplying along with the general multipli- 
cation of books, ought to be entirely neglected and 
rejected, by both the theological student and the 
preacher. As matter of fact, they are neglected by 
all vigorous and effective sermonizers. They are 
the resort of the indolent and unfaithful alone. 



GENERAL MAXIMS. 11 7 

The only plausible reason that can be urged for 
using them is, that they furnish material for the 
study of plans, — that they are necessary to the 
acquisition of the art of skeletonizing. But a good 
collection of sermons is of far more worth for this 
purpose. There is very little discipline, in looking 
over a plan that has been eliminated from a sermon, 
by another mind. But there is very great discipline, 
in taking the sermon itself, and eliminating the 
plan for ourselves. In the first instance, the mind 
is passive, in the second it is active. The plan of a 
truly excellent discourse is so identified with the 
discourse, is so thoroughly organic and one with, 
the filling up, that it requires great judgment and 
close examination to dissect it, and separate it from 
the mass of thought, in which it is lightly, yet 
strongly imbedded. Why then lose all the benefits 
of this examination, and exertion of judgment, by 
employing the collector of skeletons to do this work 
for us \ Why not take the living structure to pieces 
ourselves, and derive the same knowledge and skill 
thereby, which the anatomist acquires from a per- 
sonal dissection of a subject ? It is only by actual 
analysis, that actual synthesis becomes possible. It 
is only by an actual examination of the parts of an 
oration, and an actual disentanglement of them 
from the matter of the discourse, that we can ac- 
quire the ability of putting parts together, and 
building up a methodical structure ourselves. In 
stead, therefore, of buying a collection of skeletons, 



118 HOMILETICS. 

the student and preacher should buy a collection of 
sermons, and obtain the discipline which he needs, 
from a close and careful study of their logical struc- 
ture and rhetorical properties. For, in this way, he 
will acquire both a logical and a rhetorical discipline. 
If he studies a skeleton merely, logical discipline is 
the most he can obtain ; and this too, as we have 
seen, in only an inferior degree. If, on the other 
hand, he studies a sermon, while the effort to detect 
and take out the plan that is in it will go to impart 
a fine logical talent, a fine constructive ability, the 
attention which will at the same time be given to 
the style, illustration, and diction of the discourse 
as a whole, will go to impart a fine rhetorical talent 
also. The method of criticism will correspond to 
the method of production. As the sermon came 
into existence in a growth-like way, — plan and fill- 
ing up, skeleton and flesh, all together, — so it will be 
examined in the same natural method. The skele- 
ton will not be contemplated alone, and isolated 
from the thoughts which it supports ; neither will 
the thoughts be examined in a state of separation 
from the plan of the whole fabric. The method of 
criticism, like the method of authorship, will be the 
method of nature. 1 

But when these collections of plans are seri- 

1 The careful analysis of such more valuable, than to read a 

sermons as those of South, Bar- hundred treatises upon rhetoric, 

row, and Saurin, would be a dis- without it. 
cipline for the young preacher 



GENEKAL MAXIMS. 119 

ously offered to the preacher, as sources from 
which to derive the foundations of his sermons, 
nothing can be said in their recommendation, either 
on the score of literature or morality. An English 
treatise upon the art of sermonizing, which is filled 
up with very fall plans of sermons by various dis- 
tinguished preachers, contains such remarks as the 
following : " An immense number of examples, in 
which passages are laid out in logical order, are to 
be found in Burkitt on the N, T., and more espe- 
cially in Henry, and these may be often turned to 
good account. Some ministers are very cautious of 
using any of these plans, because the volumes of 
Burkitt and Henry are possessed by many fami- 
lies; but surely some new casting might easily 
be devised that would give the air of novelty, and 
please the fastidious, if they be thought worth the 
pleasing." Again, he says : "I do not wish to 
draw you from your independent study, and the 
resources of your own minds ; but if at any time 
you feel indisposed towards mental labor, or time 
will not allow you to enter upon it, regard it as 
perfectly lawful to avail yourselves of the materials 
furnished by such an author as Henry." Again, he 
observes : " As to Burkitt, he is full of both long 
and short skeletons, that is, skeletons upon long 
and short passages, which a little pains would so 
modernize, that when our knowing people saw their 
old friend with a new face, they certainly would 
not recognize him again. This is, I suppose, what 



120 HOMTLETICS. 

we wish, when we find ourselves out of condition 
for close study, or have not time for it." The 
author then goes on to say, with an innocent sim- 
plicity that is quite charming, that " it is necessary 
to obtain a knowledge of Burkitt's key-words, his 
1 Observe,' his l Note,' his e Learn.' When he says 
' Observe,' he is about to give you a head or divi- 
sion of the passage, in an expository view," &c, &C. 1 
Now, such recommendations as these, are both 
illiterate and immoral. ISTo scholar, no preacher 
who has even a becoming regard for the literary 
character, to say nothing of the edifying character, 
of his sermonizing, could possibly subject his intel- 
lect to such copying. A proper estimate of the 
sermon as a piece of authorship, if nothing more, 



1 Stttbtevant : Manual, pp. try to compose one every month." 
57, 58, 59. — The views in the The English Churchman contains 
English Church are very indul- the following announcement: 
gent, in reference to preparations "A clergyman of experience and 
for the pulpit. Archdeacon Paley, moderate views, who distinguish- 
in a sermon to the young clergy ed himself during his university 
of Carlisle, addresses them as fol- course, in Divinity and English 
lows : " There is another resource, Composition, will furnish original 
by which your time may be occu- sermons, in strict accordance with 
pied, which you have forgot, in the Church of England, in a legi- 
urging that your time will hang ble hand, at 5s. 6d. each. Only 
heavy upon you. I mean the one copy will be given in any 
composition of sermons. I am diocese. A specimen will be 
far from refusing you the benefit sent, if wished for. Sermons 
of other men's labors ; I only re- made to order, on any required 
quire that they be called in, not subject, on reasonable terms, 
to flatter laziness, but to assist in- For further particulars apply," 
dustry. You find yourself unable &c. 
to furnish a sermon every week ; 



GEKEEAL MAXIMS. 121 

would lead the sacred orator to despise such servile 
artifices, from which nothing but an artificial pro- 
duct could result. Upon such a method as this, 
the whole department of Sacred Eloquence would 
lose all its freshness and originality, and would die 
out. "Dull as a sermon" would be a phrase more 
true, and more significant, than it is now. 

But upon the score of morality, this act of steal- 
ing sermons is utterly indefensible. A preacher 
ought to be an honest man throughout. Sincerity, 
godly sincerity, should characterize him intellectu- 
ally, as well as morally. His plans ought to be 
the genuine work of his own brain. Not that he 
may not, at times, present a plan and train of 
thought similar to those of other minds; but he 
ought not to know of it at the time. Such coinci- 
dences ought to be undesigned ; the result of two 
minds working upon a similar or the same subject, 
each in an independent way, and with no inter- 
communication. Then the product belongs to 
both alike, and the coincidence results from the 
common nature of truth, and the common structure 
of the human mind ; and not from a servile copy- 
ing of one mind by another. 

Beside this critical study of the best sermon- 
izers, in the several languages with which the 
preacher may be acquainted, he should be a dili- 
gent student of the standard theological treatises 
in them. There are, in each of the leading litera- 
tures of the modern world, and also in the patristic 



122 HOMILETICS. 

Greek and Latin, a few treatises which are so 
thoroughly scriptural in their matter, and so 
systematic in their structure, that they cannot 
be outgrown by either the theologian or the ser- 
monizer. Upon these, in connection with a faithful 
study of the Scriptures themselves, the preacher 
ought to bestow his time. This method of prepa- 
ring for the process of composition, unlike that 
indolent method of having recourse to the plans 
and sermons of others, strengthens and enriches the 
intellect. The preacher daily becomes a more dis- 
criminating exegete, a more profound theologian, a 
more natural rhetorician ; and the end of his minis- 
terial career finds him as thoughtful, and as fertile 
a sermonizer as ever. 

The union of a close critical study of the 
Scriptures themselves, with a thorough and con- 
tinuous study of those sterling theological treatises 
which, because they have grown up out of the 
Scriptures, partake most of their root and fatness, 
cannot be too earnestly recommended to the ser- 
monizer, as the best general preparation for direct 
and particular preparation for the pulpit. The 
time and ability of the preacher, in this age of 
innumerable small books, upon innumerable small 
subjects, is too often expended upon inferior pro- 
ductions. Let him dare to be ignorant of this 
transitory literature, whether sacred or secular, that 
he may become acquainted with the Bible itself, 
and those master-works of master-minds which con- 



GENERAL MAXIMS. 123 

tain the methodized substance of the Bible, and 
breathe its warmest, deepest inspiration. 

Intimately connected with this study of the 
Bible, and of theological systems and treatises, is 
the study of philosophy. This point merits a 
fuller treatment than is possible within our limits. 
We would only briefly remark, that the study of 
philosophy, rightly pursued, is a great aid to the 
theologian and the preacher. If the department of 
philosophy be employed rather as a means of dis- 
ciplining the 'mind, and of furnishing a good 
method of developing and presenting truth, than as 
a source whence the truth itself is to be taken, it 
becomes the handmaid of theology and religion. 
If, on the contrary, it is regarded as the source of 
truth, and the theologian and preacher seeks his 
subject-matter from the finite reason of man, instead 
of from the Supreme Reason as it has revealed 
itself in the Scriptures, then the influence of philo- 
sophical studies is most injurious. But this is not 
the true idea of philosophy. Bacon called his 
philosophical system the "novum organum," the 
new organ, or instrument, by means of which truth 
was to be developed, established, and applied. He 
did not style it a new revelation of truth, but a 
new medium of truth. 

If, now, the theologian and preacher adopts this 
true and rational view of the nature of philosophy, 
if he regards it as a means whereby his mind obtains 
the best method of developing, and not of origina- 



124 HOMILETICS. 

ting truth, if he views it as a simple key to unlock 
the casket which contains the treasure, and not as 
the treasure itself, or even the casket, — if the theo- 
logian and preacher adopts this sober and rational 
view of the nature and uses of philosophy, he will 
find it of great assistance. All that part of rhetoric 
which treats of plan and invention, all the organ- 
izing part of rhetoric, is most intimately connected 
with philosophy. Moreover, a correct knowledge 
of the laws of the human mind, a correct idea of 
the relation of truth to the human mind, and a cor- 
rect method of enucleating and establishing truth, 
cannot be acquired with out the discipline that re- 
sults from philosophical studies ; and without such 
knowledge, the preacher can neither think pro- 
foundly and consecutively, nor discourse clearly and 
forcibly. 1 

4. The fourth general direction for the sermon- 
izer is this : Maintain a spiritual mind. This 
direction is a practical one, and while it includes all 
that is implied in the common injunction for all 
Christians, to cultivate personal piety, it is more 
specific in reference to the necessities of the preacher. 
By a spiritual mind, in this connection, is meant 



1 Says John Edwakds, in his cultivating of our thoughts, 

work on Preaching : " As for Whence it is, that unthinking 

metaphysics, it cannot be denied persons, and those that never 

that they are useful to the help- study for accuracy of conceptions, 

ing us to a clear and distinct ap- hate this sort of learning, as much 

prehension of things, and to the as a deist doth creeds and cate- 

enlarging of our minds, and the chisms." — Preface to Pt. I. 



GENERAL MAXIMS. 125 

that solemn and serious mental frame which is nat- 
urally, and constantly, occupied with eternal realities. 
Some Christians seem to be much more at home in 
the invisible realm of religion, than others. They 
are characterized by a uniformly earnest and un- 
earthly temper, as if their eye were fixed upon 
something beyond the horizon of this world ; as if 
they saw more, and saw further, than thoughtless 
and unspiritual men about them. Their eye is fixed 
upon something beyond time and sense, and they 
do see more, far more, of "the things unseen and 
eternal," than the average of Christians. 

Now, this mental temper is of great worth to the 
preacher. Aside from the fact that one who pos- 
sesses it, is always in the vein for writing or speaking 
upon religious themes, such a one discourses with 
an earnest sincerity that is always impressive and 
effective. He speaks seriously, because he under- 
stands the nature of his subject. He speaks clearly 
and distinctly, because this spiritual-mindedness 
makes him substantially an eye-witness of eternal 
realities. He speaks convincingly, because he knows 
what he says, and whereof he affirms. 

Let the preacher, then, maintain a spiritual 
mind, — a mind that is not dazzled with the glare 
of earth, that is too solemn to be impressed by the 
vanities of time, and made habitually serious by 
seeing Him who is invisible. Dwelling among the 
things that are unseen and eternal, such an orator 
when he comes forth to address volatile and worldly 



126 HOMELETICS. 

men, will speak with a depth, and seriousness of 
view, and an energy and pungency of statement, 
that will leave them thoughtful and anxious. With- 
out this abiding sense of the reality and awfulness 
of eternal things, though the preacher may send 
men away entertained and dazzled, he cannot send 
them away thinking upon themselves, and upon 
their prospects for eternity. And of what worth is 
a sermon that does not do this \ The principal lack 
in the current preaching is not so much in the matter, 
as in the manner. There is truth sufficient to save 
the soul, in most of the sermons that are delivered ; 
but it is not so fused with the speaker's personal con- 
victions, and presented in such living contact with 
the hearer's fears, hopes, and needs, as to make the 
impression of stern reality. The pulpit must be- 
come more intense in manner, or the " form of sound 
words " will lose its power. 



CHAPTER V. 

SPECIAL MAXIMS FOR SERMONIZING. 

Having, in the preceding chapter, laid down 
some rules for the general preparation for sermon- 
izing, we proceed to give some maxims for the im- 
mediate preparation of sermons. If the preacher has 
fitted himself for the direct composition of dis- 
courses, by acquiring a homiletic mental habit, by 
forming a high ideal of a sermon, by training him- 
self to self-reliance, and by uniformly maintaining a 
serious and spiritual mind, he is ready to compose 
sermons always and everywhere. He is a workman 
that has learned his craft, and is in possession of a 
constructive talent which he can use whenever he 
is called upon. But these general maxims need to 
be supplemented by some particular rules, relating 
to the process of composition itself, and these we 
now proceed to specify. 

1. Before beginning the composition of a sermon, 
bring both the intellect and the heart, into a fervid 
and awakened condition. Although this general 
preparation for sermonizing, of which we have 



128 HOMILETICS. 

spoken, will naturally keep the mind and heart 
more or less active, still there will be need of more 
than this ordinary wakefulness,, in order that the 
preacher may do his best work. Such a general 
preparation, it is true, will prevent the sermonizer 
from being a dull and lethargic man, but he will 
need some more immediate stimulation than this, in 
order that he may compose with the utmost energy 
and vigor possible. As, in the chemical process of 
crystallization, a smart stroke upon the vessel, in 
which the solution has been slowly preparing for 
the magical change from a dull fluid to a bright and 
sparkling solid, will accelerate the movement, and 
render the process seemingly an instantaneous one ; 
so, a sort of shock given to the mind, filled as it is 
with rich stores, and possessed as it is by a homi- 
letic habit, will contribute greatly to the rapid and 
vigorous construction of a sermon. 

Some agitation and concussion is requisite, in 
order to the most efficient exercise of the under- 
standing. The mental powers need to be in an 
aroused condition, — so to speak, in a state of exal- 
tation, — in order to work with thoroughness, and en- 
ergy. Hence, some very distinguished literary men 
have been wont to resort to the stimulus of drugs, 
or of alcohol, to produce that inward excitement 
which is needed, in order to the original and power- 
ful action of the intellect. Poets and orators, in 
particular, feel the need of this intellectual fermen- 
tation, and hence the instances of such artificial 



SPECIAL MAXIMS. 129 

stimulation of the intellectual powers are most com- 
mon among these. The preacher is precluded by 
Christian principle, from the use of such means of 
rousing and kindling his mind, even if the lower 
prudential motives should not prevail with him. 
For the mind, like the body, is fearfully injured by 
artificial and unnatural stimulation. Minds which 
have been accustomed to it, and have been forced 
up in this unnatural way to unnatural efforts, show 
the effects of such treatment, in premature debility, 
and commonly in final insanity or idiocy. 

The true and proper stimulant for the intellect 
is truth. There is no sin in being excited by 
truth. There is no mental injury in such excitement. 
The more thoroughly the intellect is roused and 
kindled by a living verity, the more intensely it is 
affected and energized by it, the better is it for the 
intellect, and the man. In order, therefore, that 
the sermonizer may produce within his mind that 
excitement which is needed in order to original 
and vigorous composition, let him possess it with 
some single truth adapted to this purpose. And 
this, from the nature of the case, should be that 
leading idea which he proposes to embody in his 
discourse. Every sermon ought to be characterized 
by unity, — a unity arising from the presence, and 
the presidency, within it of some one leading 
thought. The theme, or proposition of the sermon 
should, therefore, be that particular truth by which 
the sacred orator should excite his intellect, and 
9 



130 HOMILETICS. 

awaken his powers to an intenser activity. If the 
preacher is not able to set his mind into a glow and 
fervor, by his subject, let him not seek other means 
of excitement, but let him ponder the fact of his 
apathy, nntil he is filled with shame and sorrow. 
Let him remember, that if he is not interested in 
the truth, if divine truth has no power to quicken 
and rouse his intellectual faculties, he lacks the first 
qualification for sermonizing. 

But the sermonizer who has made that great 
general preparation for his work, of which we have 
spoken, will find all the stimulation he needs, in his 
theme. It will be taken from the circle of truths 
in which he has become most interested, both by 
the habits of his mind, and by his general culture. 
It will be suggested to him by his own spiritual 
wants, and those of his audience. It will have 
direct reference to the supply of these wants. Let 
the preacher, then, so far as intellectual excitement 
is concerned, so fill his mind with the particular 
idea of the discourse which he is about to prepare, 
that all inaction and lethargy shall be banished at 
once. Let him, before beginning the construction 
of a sermon, set all his mental powers into a living 
play, by the single leading truth he would embody 
in it. 

But, besides this intellectual awakening, some 
more than ordinary enlivenment of the feelings and 
affections is needed, in order to vigorous and elo- 
quent composition. And this is especially true of 



SPECIAL MAXIMS. 131 

the composition of sermons, — one main pnrpose of 
which is, to reach the affections and feelings of the 
human soul. Without that warm glow which 
comes from a warm heart, the purely intellectual 
excitement, of which we have spoken, will fail to 
influence the hearer, in the way of emotion and 
action. A purely intellectual force and energy 
may arrest and interest an audience, but taken by 
itself, it cannot persuade their wills, or melt their 
hearts. The best sermons of a preacher are gene- 
rally composed under the impulse of a lively state 
of religious feeling. If preachers should be called 
to testify, they ' would state that those discourses 
which were written when they were in their best 
mood as Christians, constitute the best portion of 
their authorship. 

The sermonizer, therefore, should seek for a 
more than ordinary quickening of his emotions and 
affections, as he begins the work of immediate pre- 
paration for the pulpit. It is difficult to lay down 
rules for the attainment of this state of feeling, that 
will be suited to every one. Each individual 
Christian is apt to know the best means of rousing 
his own mind and heart, and hence it is better to 
leave the person himself to make a choice, out of 
the variety that are at his command. Generally 
speaking, however, any thing that contributes to 
awaken in the soul a livelier sense of the excellence 
of divine things, any thing that tends to stir and 
quicken the Christian affections, will furnish the 



132 - HOMILETICS. 

preacher what he needs in order to vigorous com- 
position. Probably, therefore, no better advice can 
be given to the sacred orator, in the respect of 
which we are speaking, than that very same advice 
which he gives to the common Christian, when he 
asks for the best means and methods of quickening 
his religious affections. It has been said by one of 
the most profound, and devout minds in English 
literature, that " an hour of solitude passed in sin- 
cere and earnest prayer, or the conflict with, and 
conquest over, a single passion or subtle bosom sin, 
will teach us more of thought, will more effectually 
awaken the faculty and form the habit of reflection, 
than a year's study in the schools without them." 
If prayer and Christian self-discipline do this for 
the habits of thought, most certainly will they do 
the same for the habits of feeling. If an hour of 
serious self-examination and self-mortification, or an 
hour of devout meditation and earnest prayer, does 
not set the affections of the preacher into a glow, 
probably nothing in the way of means can. The 
greatest preachers have, consequently, been in the 
habit of preparing for composition by a season of 
prayer and meditation. The maxim of Luther, 
bene orasse, est bene studmsse, is familiar to all. 
Augustine says : " Let our Christian orator who 
would be understood and heard with pleasure, 
pray before he speak. Let him lift; up his thirsty 
soul to Grod, before he pronounce any thing." 
Erasmus, a man in whom the intellectual was. more 



SPECIAL MAXIMS. 133 

prominent than the spiritual and devotional, yet 
observes, that " it is incredible, how much light, 
how much vigor, how much force and vitality, is 
imparted to the clergyman by deep earnest suppli- 
cation." And the pagan Pericles, according to 
Plutarch, "was accustomed, whenever he was to 
speak in public, previously to entreat the gods, 
that he might not utter against his will any word 
that should not belong to his subject." 

By filling his mind with his theme, and awaken- 
ing his religious affections by prayer and devout 
meditation, the sacred orator will bring his whole 
inner being into that awakened and exalted condi- 
tion, which prepares for direct and rapid composi- 
tion. He will become a roused man, and will find 
all his faculties of cognition and feeling, in free and 
living action. 

2. And this brings us to the second maxim for 
facilitating the process of composition, which is : 
Compose continuously. When the preacher has 
made all the preparation, general and particular, 
of which we have spoken, and his mind and heart 
are ready to work, he should proceed in the 
composition of a sermon without intermission. 
The intellect works with far the greatest intensity 
and energy, when it works continuously. It ac- 
quires strength by motion, and hence a stop in its 
action diminishes its force. When, therefore, a full 
preparation for its agency has been made, it ought 
to be allowed, or if need be, compelled, to work as 



134 HOMILETICS. 

hard and as long as is compatible with the physi- 
cal structure of the individual. Some men are 
capable of much more protracted mental efforts, 
than others; though, in this case, the mental pro- 
cesses themselves are apt to be much slower. 
When the mind moves with rapidity, it is unable 
to continue in motion so long as when its move- 
ments are more dull and heavy. Each man should 
-know himself in these respects, and understand 
how much his mind and body can endure without 
injury. Having this knowledge, he ought then 
to subject himself to as intense, and as. long con- 
tinued composition, as is possible. Having seated 
himself at his writing-desk, he ought not to lay 
down his pen, until he has tired himself by the 
process of original composition. Then let him 
unbend in good earnest, and allow his mind and his 
body a real genuine relaxation. 

Too many sermons are composed during an inter- 
mittent activity of the mind which does not draw 
upon its deepest resources, and its best power. 
The sermon is the product of a series of isolated 
efforts, instead of one long, strong application. It 
wears, consequently, a fragmentary character and 
appearance, as if it were written one sentence at a 
time, or each paragraph by itself. Even if there 
is a connection of the parts, there is no fusion of 
them. Even if the discourse has method, it has no 
glow. 

" Write with fury, and correct with phlegm," 



SPECIAL MAXIMS. 135 

is admirable advice for tlie sernionizer, But it is 
impossible to rouse this fury of the mind, except 
by a continuous application of its energies. If 
the composer stops for a season, his intellect 
begins to cool again, and much of the energy of his 
succeeding effort is absorbed in bringing it up to 
the same degree of ardor, at which it stood at the 
close of the preceding effort. It is as if the smith 
should every moment withdraw his iron from the 
fire, instead of letting it stay until it has acquired 
a white heat. The same amount of mental applica- 
tion, condensed into a single continuous effort, will 
accomplish far more, than if it is scattered in por- 
tions over a long space of time. " Divide up the 
thunder, 1 ' says Schiller, " into separate notes, and it 
becomes a lullaby for children, but pour it forth in 
one continuous peal, and its royal sound shall shake 
the heavens." 

One principal reason why the pulpit ministra- 
tions of the clergy do not, as they should, exhibit 
jheir utmost possibility of effort, lies in the fact, that 
too many sermons are composed scatteringly all along 
through the week. They are the products of the 
desultory efforts of the clergyman. He allows him- 
self to be interrupted during the season of composi- 
tion, or else he has no fixed and stated season. 
The consequence is, that the sermon, instead of 
being produced by one uninterrupted gush of soul, 
or at least by a few gushes and outpourings that 
form a true connection with each other, and so are 



136 HOMILETICS. 

virtually a single continuous effort, is the patched 
and fragmentary collection of odd hours, and of 
ungenial moods. The discourse, in this way, drags 
its slow length along through the whole week, 
and the entire mental labor expended upon it, 
though apparently so much, is not equal in true 
productive force, in real originant and influential 
power, to five hours of continuous glowing com- 
position. 

Let the sermonizer, then, proceed upon the 
maxim of writing continuously, when he writes at 
all. Let him have his set season for composition. 
Let him fix the time of writing, and the length of 
effort, in accordance with his physical strength, and 
then let him go through with the process of com- 
position, with all the abstraction, absorption, and 
devotedness of prayer itself. In this way, the very 
best power of the man, the theologian, and the 
Christian, will be evolved, and will appear in a dis- 
course that will be fresh, energetic, and impressive. 
In this way, the sermon would become a more uni- 
formly vivid production, and a more generally vital 
species of authorship, than it now is. 

It must be remembered, however, that this 
injunction to write continuously, and furiously, is a 
maxim only for one who has obeyed the other max- 
ims, general and special, that have been laid down 
for sermonizing. It is no maxim for one who has 
not. It is one of a series, and pre-supposes obe- 
dience to what precedes, and also to what succeeds. 



SPECIAL MAXIMS. 137 

If the preacher has formed a homiletic habit of 
mind, if his ideal of a sermon is high, if he has 
trained himself to self-reliance, if he has acquired a 
spiritual way of thinking, and if he has roused his 
mind by his subject, and his heart by prayer, — if 
he has done all this, then what he does in the hour 
of composition, let him do quickly, and continu- 
ously. 

3. The third maxim to be followed by the ser- 
monizer, in actual composition, is this : Avoid prolix- 
ity. By prolixity, is meant a tiresome length which 
arises from an excessive treatment of a subject, — 
as excessive explanation, or excessive illustration, 
or excessive argumentation. Theremin, in his trea- 
tise upon Rhetoric, 1 enunciates the important dis- 
tinction between the philosophical, and the rhetor- 
ical presentation of truth. The former, is that 
exhaustive and detailed development of a subject 
which is proper in the scientific treatise. The latter, 
is that rapid and condensed, yet methodical, exhi- 
bition of thought which is required of the orator, 
by the circumstances in which he is placed. Re- 
curring to this distinction, the maxim, " Avoid 
prolixity," is equivalent to the rule, "Exhibit truth 
rhetorically," in distinction from exhibiting it philo- 
sophically or poetically. 

The orator, of all men, should know when he is 
through, and should stop when he is through. The 

1 Book I. chap, x, xi ; Book II. chap. iv. 



138 HOMILETICS. 

preacher should perceive when he has subjected a 
subject, or a portion of a subject, to a treatment 
that is sufficient for the purposes of oratory, and 
should act accordingly. As soon as his presenta- 
tion has reached the due limits of rhetoric, he 
should bring it to an end, instantaneously, lest it 
pass over into a mode of representation that is for- 
eign to the orator, and is inimical to all the aims of 
an orator. Prolixity, or excessive treatment, arises 
when the sermonizer continues to dwell upon any 
part of his discourse, after he has already suffi- 
ciently developed it. A plan is prolix, when it is 
filled up with sub-divisions which are so evidently 
contained in the principal divisions, that the mind 
of the auditor feels itself undervalued by their 
formal enunciation. An argument is prolix, when, 
from the employment of the philosophical instead 
of the rhetorical mode of demonstration, it is made 
tedious by syllogisms instead of enthymemes, and 
by trains of ratiocination instead of bold and direct 
appeals to consciousness. An illustration is prolix, 
when the short and rapid metaphor is converted 
into the long and detailed simile, or allegory. 1 

1 Figures are now the chief phor is the orator's figure, and 

source of false rhetoric. The the simile is the poet's." The 

preacher talks trope, instead of metaphor is swift and glancing, 

talking truth and sense. Aristo- flashing its light instantaneously, 

tie was not an orator, but he held and not impeding the flow of 

the key to eloquence, by virtue thought and truth ; the simile is 

of his sagacious insight, and sci- the metaphor wire-drawn, de- 

entific analysis. One of his preg- tailed, and expanded, so as to fill 

nant remarks is, that " the meta- the whole foreground of the dis- 



SPECIAL MAXIMS. 139 

Without, however, entering upon these particu- 
lars of plan, proof, and illustration, we would briefly 
call attention to that prolixity, or excessive and 
tedious treatment of a subject, which arises from an 
imperfect mastery of it. Suppose that the sermon- 
izer has not made that general and special prepara- 
tion for composition which we have described, and 
yet attempts the production of a sermon. In the 
first place, his manner of presentation will inevita- 
bly be confused ; in the second place, it will inevi- 
tably be prolix, because it is confused ; and in the 
third place, it will inevitably be tedious, because it 
is prolix and confused. Instead of handling his 
theme with that strong, yet easy, grasp, which is 
natural to a mind that is master of itself and of the 
truth, he handles it irresolutely, hesitatingly, and 
awkwardly. Instead of a clear, downright state- 
ment, because he knows whereof he affirms, he 
expresses himself obscurely and doubtfully, because 
he does not certainly and positively know. State- 
ment follows statement, and yet there is little or no 
progress towards a final statement. Conscious that 
he has not done justice to the topic, he dares not 
let it drop, and take up another. Conscious that 
he has not lodged the truth fairly and surely in the 



course with pictorial elements, in prolix poetical fustian, and more 

which both speaker and hearer of genuine eloquence, in the dis- 

lose sight of the subject. If this courses of a certain class of 

dictum of the Stagirite were preachers, 
heeded, there would be less of 



140 HOMILETICS. 

mind of the auditor, he does not leave it, but con- 
tinues to hover about it, and work at it, in hope of 
better success in the end. The result is, that instead 
of crowding the greatest possible amount of matter, 
into the smallest possible form, the preacher spreads 
the least possible amount of truth over the widest 
possible surface. He hammers out his lead very 
thin. For, in this process, the truth, itself suffers. 
Instead of appearing in the sermon, as it is in its 
own nature, bright, dense, and gem-like, under the 
manipulations of such a workman, it becomes dull 
and porous. The sacred oration, instead of being a 
swift, brief, and strong movement of thought, 
becomes a slow, long, and feeble one. 

But prolixity may arise, also, from another 
cause besides ignorance of the subject. There may 
be prolixity from too much information. The 
preacher may have stored his memory with a 
multifarious knowledge, and not having acquired 
that thoroughly organizing habit of mind which, 
like life in nature, sloughs off all that is not needed, 
this knowledge inundates the sermon. It comes 
pouring in upon him by a merely passive effort of 
the memory, while the judgment is unawakened 
and unemployed, and, borne along upon this general 
deluge of materials, the preacher becomes the most 
prolix and tedious of mortals. Long after the 
topic under consideration has been sufficiently 
explained to the understanding, he continues to 
explain. Long after the topic has been sufficiently 



SPECIAL MAXIMS. 141 

illustrated to the imagination, he continues to illus- 
trate. Copiousness of information, unless it is 
under the regulation and guidance of a strongly 
methodizing ability, and true rhetorical talent, leads 
to prolixity as inevitably as sheer ignorance. 

While the preacher is on his guard against this 
fault/ he is at the same time to remember that he is 
dealing with the common mind, and must not be so 
brief as to be obscure. A certain degree of repeti- 
tion, even, is required in the sermon, especially if it 
is highly doctrinal, in order to convey the truth 
completely. This trait should be managed with 
great care, however ; for, even the common mind is 
less offended at a nakedness of statement which 
leaves it something to do, even if it is in the way 
of supplying ellipses and deficiencies, than it is at 
an excessive repetition, which tires and tantalizes it. 
It is impossible to lay down a general rule for the 
length of a sermon. It will not do to say that it 
should be thirty minutes in length, or forty-five 
minutes, or one hour. The length of a discourse 
will vary with the nature of the theme, and the 
peculiarities of time and place. And no stiff rule is 
needed, provided the sermonizer possesses that good 
judgment, that tact, which discerns when the sub- 
ject, as a whole, or in its parts, has received a suffi- 
cient treatment. It is, in reality, a sort of instinct- 
ive feeling which comes in the course of a good 
rhetorical training and practice, rather than any 
outward rule, that must decide when the develop- 



142 HOMILETICS. 

nient of truth has reached that point where it must 
stop. Hence the remark so often made in praise of 
a skilful orator : " He knows when he is done." 
In fact, it is not the item of length, but the item of 
prolixity, which wearies an audience. An auditory 
will listen with increasing interest to a sermon of 
an hour's length, provided their attention is kept 
upon the stretch, by a sermonizer who says just 
enough, and no more, upon each point, and who 
passes from topic to topic with rapidity, and yet 
with a due treatment and exhaustion of each, while 
they will go to sleep under a sermon of a half-hour's 
length, in which there is none of the excitement 
that comes from a skilful management of the heads, 
and none of the exhilaration of a forward motion. 
There is less fatigue and weariness, in shooting 
through two hundred miles of space, in a rail-car, 
than in lumbering over ten miles of space, in a slow 
coach. 

The importance of avoiding prolixity is very 
apparent, when we consider the relation of the ser- 
mon to the feelings and affections of the hearer. 
The feelings of the human soul are often very shy, 
and apparently capricious. The preacher sometimes 
succeeds in awakening a very deep feeling, — say 
that of conviction of sin, — but he is not satisfied 
with having said just enough, or perhaps he is des- 
titute of that tact of which we have spoken, and 
does not know that he has, and continues to enlarge 
and amplify. The feeling of conviction in the hear- 



SPECIAL MAXIMS. 143 

er, winch ought to have been left to itself, begins 
to be weakened by the unnecessary repetition or 
prolixity of the discourse, and perhaps is ultimately 
dissipated by it. If the preacher had stopped 
when he was really through, and had left the mind 
of the auditor to its own workings and those of 
the Holy Spirit in it, a work would have been done 
in the soul, which all this labor of supererogation on 
his part only serves to hinder and suppress. 

Let the preacher acquire this nice discernment, 
by acquiring a good rhetorical discipline, by mak- 
ing all the general and special preparation for ser- 
monizing, and by studying the capacities of his 
congregation, and then he will instinctively avoid 
all prolixity in the discussion of truth. Then, his 
sermons, whether they are longer or shorter, will all 
of them exhibit that just proportion, that round- 
ness of form and absence of all superfluity, which 
we see in the works of nature, and which appears 
in the productions of every wise and cunning work- 
man who imitates nature. 



CHAPTER VI, 

THE DIFFERENT SPECIES OF SERMONS. 

In classifying sermons, it is well to follow the 
example of the scientific man, and employ as ge- 
neric distinctions as possible. It is never desirable 
to distinguish a great many particulars, and elevate 
them into an undue prominence, by converting them 
into generals. That classification, therefore, which 
would regard the " applicatory " sermon, the " obser- 
vational " sermon, and such like, as distinct classes, 
only contributes to the confusion and embarrassment 
of the inquirer. The three most generic species of 
sermons, are the topical, the textual, and the exposi- 
tory. 

1. The Topical Sermon is one in which there is 
but a single leading idea. This idea sometimes 
finds a formal expression in a proposition, and some- 
times it pervades the discourse as a whole, without 
being distinctly pre-announced. Topical sermons 
are occupied with one definite subject, which can 
be accurately and fully stated in a brief title. 
South preaches a discourse of this kind, from 



SPECIES OF SEKMCOTS. 145 

Numbers, xxxii. 23 : "Be sure your sin will find 
you out." The proposition of the sermon is this : 
a Concealment of sin is no security to the sinner." 
The leading idea of the discourse is, the concealment 
of sin ; and the particular idea in the hearer, to 
which this idea in the sermon is referred, is the idea 
of happiness} The concealment of sin is affirmed 
to be incompatible with the soul's peace and enjoy- 
ment ; and the positions by which the idea, or propo- 
sition, of the sermon is led back to this funda- 
mental idea in the mental constitution of the hearer, 
are these : 1. The sinner's very confidence of secrecy 
is the cause of his detection. 2. There is sometimes 
a providential concurrence of unexpected events, 
which leads to his detection. 3. One sin is some- 
times the means of discovering another. 4. The 
sinner may unwittingly discover himself, through 
frenzy and distraction. 5. The sinner may be forced 
to discover himself, by his own conscience. 6. The 
sinner may be suddenly smitten by some notable 
judgment that discloses his guilt, or, 7. His guilt 
will follow him into another world, if he should 
chance to escape in this. 

The topical sermon is more properly an oration 
than either of the other species. It is occupied 
with a single definite theme that can be completely 
enunciated in a brief statement. All of its parts 
are subservient to the theoretical establishment of 



1 Theeemin : Khetoric, pp. 72-75. 
10 



146 HOMILETICS. 

but one idea or proposition, in the mind of the 
hearer, and to the practical realization of it, in his 
conduct. In the case of the textual sermon, as we 
shall see when we come to examine it, there is less 
certainty of unity in the subject, and, consequently, 
in the structure of the discourse. And the exposi- 
tory sermon partakes least of any of the character- 
istics of oratory and eloquence. 

Inasmuch as the topical sermon approaches 
nearest to the unity, and symmetry, and conver- 
gence to a single point, of the oration proper, it is 
the model species for the preacher. By this is 
meant, that the sermon, ideally, should contain one 
leading thought, rather than several. It should be 
the embodiment of a single proposition, rather than 
a collection of several propositions. It should 
announce but one single doctrine, in its isolation 
and independence, instead of exhibiting several 
doctrines, in their interconnection and mutual de- 
pendence. The sermon must preserve an oratorical 
character. It should never allow either the philo- 
sophical or the poetical element, to predominate over 
the rhetorical. The sermon should be eloquence, 
and not poetry or philosophy. It should be a dis- 
course that exhibits singleness of aim, and a con- 
verging progress towards an outward practical end. 

It is for this reason, therefore, that we lay down 
the position, that the topical sermon is the model 
species for the sermonizer. If he constructs a 
textual sermon, he ought to make it as topical as 



SPECIES OF SEBMONS. 147 

is possible. 1 He must aim to pervade it with but 
one leading idea, to embody in it but one doctrine, 
and to make it teach but one lesson. In construct- 
ing an expository sermon, also, the preacher should 
make the same endeavor ; and although he must in 
this instance be less successful, he may facilitate his 
aim, by selecting for exposition only such passages 
of Scripture as have but one general drift, and con- 
vey but one general sentiment. 

The importance of this maxim may be best 
seen, by considering the fact, that sermons are more 
defective in respect to unity of structure, and a 
constant progress towards a single end, than in any 
other respect. But these are strictly oratorical 
qualities, and can be secured only by attending to 
the nature and laws of eloquence, — to the rhetori- 
cal, as distinguished from the philosophical presenta- 
tion of truth. Too many sermons contain matter 
enough for two or three orations, and consequently 
are not themselves orations. This is true of the 
elder English sermonizers, in whom the matter is 
generally superior to the form. Take the following 
plan of a sermon of South (in oratorical respects, 
the best of the earlier English preachers) on Jer. 
vi. 15: "Were they ashamed when they had com- 

1 This is not to be attained, by and movement of the discourse 

making the plan a mixture of top- should be distinguished, so far as 

ical and textual, — by stating a possible, by unity, simplicity, and 

proposition, and following with a progressiveness, — that is, by ora- 

purely textual division. The plan torical or topical qualities, 
should be textual, but the style 



148 HOMILETICS. 

raitted abomination? Nay, they were not at all 
ashamed, neither could they blush : therefore they 
shall fall among them that fall : at the time that 
I visit them they shall be cast down, saith the 
Lord." It is a topical discourse. The theme or 
proposition is : " Shamelessness in sin is the certain 
forerunner of destruction." The sermon contains 
sixteen pages, of which only four and a half are 
filled with matter that, upon strictly rhetorical 
principles, goes to establish the proposition. The 
first three-quarters of the sermon are occupied with, 
an analysis of the nature of " shamelessness in sin." 
The discourse is shaped too disproportionately by 
the category of truth, — a category that is subordi- 
nate, and should not be allowed so much influence 
in the structure and moulding of an oration. 1 The 
consequence is, that this sermon possesses less of 
that oratorical fire and force so generally charac- 
teristic of South. It is not throughout pervaded 
by its own fundamental proposition. It does not 
gather momentum as it proceeds. There is no 
greater energy of style and diction at the end, than 
at the beginning. It is clear, it is instructive, it 
has many and great excellencies ; but it lacks the 
excellence of being a true oration, — a rounded and 
symmetrical discourse, pervaded by one idea, 
breathing but one spirit, rushing forward with a 
uniformly accelerating motion, and ending with an 

1 Thekemin : Rhetoric, Book I. Chap. X. 



SPECIES OP SEEMONS. 149 

overpowering impression and influence upon the 
will. This discourse would be more truly topical, 
and thus more truly oratorical, if the proportions 
had been just the reverse of what they now are ; 
if but one-fourth of it had been moulded by the 
metaphysical category of truth, and the remaining 
three-fourths by the practical idea of happiness; 
if the discussion of the nature of shamelessness in 
sin had filled four pages, and the effects, or reasons 
why it brings down destruction or unhappiness 
upon the sinner, had filled the remaining twelve. 

2. The Textual Sermon is one in which the 
passage of Scripture is broken up, and either its 
leading words, or its leading clauses, become the 
heads of the discourse. For example, Rom. xiv. 
12 : " So then every one of us shall give an account 
of himself to Grod," might be the foundation of a 
discourse upon human accountability. The divisions 
are formed by emphasizing the leading words, and 
thereby converting them into the divisions of the 
sermon, as follows : 1. An account is to be rendered. 
2. This account is to be rendered to God. 3. Every 
one is to render this account, — mankind generally. 
4. Every one of us is to render this account, — men 
as individuals. 5. Every one of us is to render an 
account of himself. 

It is not necessary that the words of the text 
should be employed, as in the example given above. 
The substance of the separate clauses may be made 
the divisions, and the sermon still be textual. 



150 HOMTLETICS. 

Barrow has a sermon founded on Eph. v. 20 : " Giv- 
ing thanks always, for all things, nnto God." The 
plan is as follows : 1. The duty itself, — giving 
thanks. 2. The object to whom thanks are to be 
directed, — to God. 3. The time of performing the 
duty, — always. 4. The matter and extent of the 
duty, — for all things. 

What are sometimes termed " observational " 
sermons, are also textual. The following taken 
from a plan of a sermon by Beddome, upon Acts 
ix. 4 : " Saul, Saul, why persecutest thou me f\ will 
illustrate this. The observations upon this text 
are suggested, either by the text as a whole, or by 
some of its parts. 1. It is the general character of 
unconverted men to be of a persecuting spirit. 
This observation is suggested by the text as a 
whole. 2. Christ has his eye upon persecutors. 
This observation is also suggested by the text as a 
whole. 3. The injury done to Christ's people, 
Christ considers as done to himself. This observa- 
tion is suggested by a part of the text, — by an em- 
phasized word in it, " why persecutest thou me V 
4. The calls of Christ are particular. This obser- 
vation is suggested by a part of the text, — " Saul, 
Saul." 

There are two things requisite to the production 
of a good textual sermon, viz. : a significant text, 
and a talent to discover its significance. The text 
must contain distinct and emphatic conceptions, to 
serve as the parts of the division. In the text given 



SPECIES OF SEKMONS. 151 

above, Rom. xiv. 12, "So tlien every one of us snail 
give an account of himself to God," there are these 
distinct and emphatic ideas : An account ; a judge ; 
humanity generally ; the individual in particular ; 
personal confession. These fertile conceptions are 
full of matter, and the skill of the sermonizer is seen 
in the thoroughness, and brevity, with which he ex- 
hausts them and their contents. Upon the number, 
variety, and richness of such distinct and emphatic 
ideas in a passage, depends its fitness for textual 
discourse. 

Again, the text, in case it does not contain a 
number of such conceptions, must contain a number 
of distinct positions, or affirmations, to serve as parts 
of the division. There may be no single conceptions 
in a text, suitable to constitute the plan of a sermon, 
while, there are several statements in it, direct or 
implied. Take, for example, Ps. xc. 10 : " The days 
of our years are threescore years and ten : and if by 
reason of strength they be fourscore years, yet is 
their strength labor and sorrow : for it is soon cut 
off, and we fly away." The single conceptions in 
this text are not weighty enough to constitute heads 
in a discourse, but the affirmations, the positions, 
and the statements implied in it, are. This text, 
treated in this way, would furnish the following 
divisions of a textual sermon : 1. Human life, how- 
ever lengthened out, must come to an end. 2. Hu- 
man life, at longest, is very short. 3. That which 



152 HOMILETICS. 

is added to the ordinary duration of human life is, 
after all, but little to be desired. 

The second requisite, in order to the production 
of a good textual sermon, is a talent to detect these 
emphatic conceptions, or these direct or indirect po- 
sitions, in a passage of Scripture. A preacher desti- 
tute of this talent will pass by many texts that, 
really, are full of the materials of textual sermon- 
izing. He has no eye to discover the rich veins 
that lie concealed just under the dull and uninter- 
esting surface. If a text is so plain that he needs 
only to cull out the leading words, — if the forma- 
tion of the plan is merely a verbalizing process, — 
he can, perhaps, succeed in constructing a textual 
discourse that will probably be common-place, be- 
cause its structure is so very evident and easy. 
But the number of such texts is small, and the range 
of such a sermonizer must be narrow. A tact is 
needed in the preacher, to discover the hidden skele- 
ton. This tact will be acquired gradually and surely, 
by every one who carefully cultivates himself in 
all homiletic respects. Like all nice discernment, 
it comes imperceptibly in the course of training and 
discipline, and, therefore, no single and particular 
rule for its acquisition can be laid down. It must 
be acquired, however, or the fundamental talent for 
textual sermonizing will be wanting. Moreover, 
this tact should be judicious. It is possible to find 
more meaning in a text, than it really contains. The 
Eabbinic notion, that mountains of sense are con- 



SPECIES OF SERMONS. 153 

tained in every letter of the inspired volume, may- 
be adopted to such an extent, at least, as to lead 
the preacher into a fanciful method that is destruc- 
tive of all impressive and effective discourse. This 
talent, for detecting the significance of Scripture, 
must be confined to the gist of it, — to the evident 
and complete substance of it. 

3. The Expository Sermon, as its name indicates, 
is an explanatory discourse. The purpose of it is, 
to unfold the meaning of a connected paragraph or 
section of Scripture, in a more detailed manner, than 
is consistent with the structure of either the 
topical or the textual sermon. Some writers upon 
Homiletics would deny it a place among sermons, 
and contend that it cannot legitimately contain 
enough of the oratorical structure, and character, to 
justify its being employed for purposes of persua- 
sion. They affirm that the expository discourse is 
purely and entirely didactic, and can no more be 
classified with the connected, and symmetrical pro- 
ductions of oratory and eloquence, than the com- 
mentary or the paraphrase can be. 

But while it is undoubtedly true, that the 
expository sermon is the farthest removed from 
the oration, both in its structure and in its move- 
ment, it is not necessary that it should be as 
totally unoratorical as commentary, or paraphrase. 
An expository discourse should have a logical 
structure, and be pervaded by a leading sentiment, 
as really as a topical sermon. And, certainly, it 



154 HOMILETICS. 

ought to be free from the dilution of a mere 
paraphrase. It should have a "beginning, middle, 
and end, and thus be more than a piece of com- 
mentary. In short, we lay down the same rule in 
relation to the expository sermon, that we did in 
relation to the textual, viz. : that it be assimilated 
to the topical model, as closely as the nature of the 
species permits. But in order to this assimilation, 
it is necessary to select for exposition, a passage or 
paragraph of Scripture, that is somewhat complete 
in itself. The distinction between expository preach- 
ing and commentary, originates in the selection, in 
the former instance, of a rounded and self-included 
portion of inspiration, as the foundation of discourse, 
while in the latter instance, the mind is allowed to 
run on indefinitely, to the conclusion of the Gospel 
or the Epistle. The excellence of an expository 
sermon, consequently, depends primarily upon the 
choice of such a portion of Scripture, as will not lead 
the preacher on and on, without allowing him to 
arrive at a proper termination. Unless a passage is 
taken, that finally comes round in a full circle, con- 
taining one leading sentiment, and teaching one 
grand lesson, — like a parable of our Lord, — the ex- 
pository sermon must either be commentary or 
paraphrase. And if it be either of these, it cannot 
be classed among sermons, because the utmost it 
can accomplish is information. Persuasion, the 
proper function and distinguishing characteristic 



SPECIES OF SERMONS. 155 

of eloquence, forms no part of its effects upon an 
audience. 

Even when a suitable passage has been selected, 
the sernionizer will need to employ his strongest 
logical talent, and his best rhetorical ability, to im- 
part sufficient of the oratorical form and spirit, to 
the expository sermon. He will need to watch his 
mind, and his plan, with great care, lest the dis- 
course overflow its banks, and spread out in all 
directions, losing the current and the deep strong 
volume of eloquence. This species of sermonizing 
is very liable to be a dilution of divine truth, instead 
of an exposition. Perhaps, among modern preach- 
ers, Chalmers exhibits the best example of the ex- 
pository sermon. The oratorical structure and spirit 
of his mind enabled him to create a current, in 
almost every species of discourse which he under- 
took, and, through his Lectures on Romans, we find 
a strong unifying stream of eloquence constantly 
setting in, with an increasing and surging force, 
from the beginning to the end. The expository 
preaching of this distinguished sacred orator, is well 
worth studying in the respect of which we are 
speaking. 

Having thus briefly sketched the characteristics 
of the three species of sermons, the question natu- 
rally arises: To what extent is each to be em- 
ployed by the preacher ? 

The first general answer to this question is, that 
all the species should be employed, by every ser- 



156 HOMILETICS. 

nionizer without exception. No matter what the 
turn or temper of his mind may "be, he should 
build upon each and every one of these patterns. 
If he is highly oratorical in his bent and spirit, let 
him by no means neglect the expository sermon. 
If his mental temperament is phlegmatic, and his 
mental processes naturally cool and unimpassioned, 
let him by no means neglect the topical sermon. It 
is too generally the case, that the preacher follows 
his tendency, and preaches uniformly one kind of ser- 
mons. A more severe dealing with his own powers, 
and a wiser regard for the wants of his audience, 
would lead to more variety in sermonizing. At 
times, the mind of the congregation needs the more 
stirring and impressive influence of a topical dis- 
course, to urge it up to action. At others, it requires 
the instruction and indoctrination of the less rheto- 
rical, and more didactic expositions of Scripture. 

And this leads to the further remark, as a 
definite reply to the question above raised, that the 
preacher should employ all three of the species, in 
the order in which they have been discussed. 
Speaking generally, it is safe to say that the plural- 
ity of sermons should be topical, pervaded by a 
single idea or containing a single proposition, and 
converging by a constant progress to a single point. 
For this is the model species, as we have seen. The 
textual, and the expository sermon, must be as 
closely assimilated to this species, as is possible, by 
being founded upon a single portion of Scripture, 



SPECIES OF SERMONS. 157 

that is complete in itself, and by teaching one 
general lesson. Moreover, textual and expository 
sermons will not be likely to possess this oratorical 
structure, and to breathe this eloquent spirit, un- 
less the preacher is in the habit of constructing 
proper orations ; unless he understands the essential 
distinction between eloquence and philosophy, and 
makes his audience feel the difference between the 
sacred essay and the sacred oration. 

Next in order, follows the textual sermon ; and 
this species is next in value, for the purposes of 
persuasion. Easy and natural in its structure, — 
its parts being either the repetition of Scripture 
phraseology, or else suggestions from it, — the 
textual sermon should be frequently employed by 
the preacher. 

And, lastly, the expository sermon should be 
occasionally employed. There is somewhat less 
call for this variety, than there was, before the 
establishment of Sabbath-Schools and Bible-Classes. 
Were it not that these have taken the exposition 
of Scripture into their own charge, one very con- 
siderable part of the modern preacher's duty, as it 
was of the Christian Fathers and the Reformers, 
would be to expound the Bible. Under the 
present arrangements of the Christian Church, how- 
ever, the ministry is relieved from this duty to a 
considerable extent. But it is not wholly relieved 
from it. It is the duty of the preacher, occasionally, 
to lay out his best strength, in the production of an 



158 HOMELETICS 

elaborate expository sermon, which, shall not only 
do the ordinary work of a sermon, which shall not 
only instruct, awaken, and move, but which shall 
also serve as a sort of guide and model, for the 
teacher of the Sabbath-School and the Bible-Class. 
Such sermonizing becomes an aid to the instructor, 
in getting at the substance of revelation, and in 
bringing it out before the minds of the young. 
Probably the preacher can take no course, so well 
adapted to elevate the standard of Sabbath-School 
and Bible-Class instruction in his congregation, as, 
occasionally, to deliver a well-constructed and care- 
fully elaborated expository discourse. 

By employing, in this manner, all three of the 
species, in their relative and proper proportions, 
the preacher will accomplish more for his people, 
and for his own mind, than by confining himself to 
one species only. As the years of his ministry roll 
on, he will bring the whole Bible into contact with 
the hearts and consciences of his audience. Divine 
Eevelation, in this way, will become all that it is capa- 
ble of becoming for the mind of man, because all its 
elements will be wrought into the mass of society. 
The preacher himself will perform all his functions, 
and not a portion only. He will instruct and awa- 
ken, he will indoctrinate and enkindle, he will inform 
and move, he will rebuke, reprove, and exhort. In 
short, he will in this way minister to the greatest 
variety of wants, and build up the greatest variety 
and breadth of Christian character, in the Church. 



CHAPTER VII. 

THE NATURE AND CHOICE OF A TEXT. 

The sermon is always founded upon a passage 
of Scripture, which is denominated a text This 
term is derived from the Latin textum, which signi- 
fies woven. The text, therefore, etymologically de- 
notes, either a portion of inspiration that is woven 
into the whole web of Holy Writ, and which, there- 
fore, must be interpreted in its connection and rela- 
tions, or else a portion of inspiration that is woven 
into the whole fabric of the sermon. We need not 
confine ourselves to either meaning exclusively, but 
may combine both significations. A text, then, is 
a passage of inspiration which is woven, primarily, 
into the web of Holy Writ, and, secondarily, into 
the web of a discourse. By uniting both of the 
etymological meanings of the word, we are led to 
observe the two important facts, that the subject of 
a sermon is an organic part of Scripture, and there- 
fore must not be torn away alive and bleeding, from 
the body of which it is a vital part ; and, secondly, 



160 HOMTLETICS. 

that the subject or text of a sermon should pervade 
the whole structure which it serves to originate and 
organize. If this definition of the text be kept in 
mind, and practically acted upon, it will prevent 
the serrnonizer from treating it out of its connection 
with the context, and the general tenor of revela- 
tion, and will lead him to regard it as the formative 
principle and power of his sermon, and to make 
it such. The text, then, will not be tortured to 
teach a doctrine contrary to the general teach- 
ings of inspiration, and it will be something 
more than a motto for a series of observations 
drawn from a merely human source, the preacher's 
own mind. 

The custom of founding religious discourse upon 
a text, has prevailed ever since there has been a 
body of inspiration, from which to take a text. In 
the patriarchal age, religious teachers spoke as they 
were moved by the Holy Ghost, without a passage 
from the Canon of inspiration, because the Canon was 
not yet formed. ISToah was a " preacher of righteous- 
ness," and probably reasoned of righteousness, tem- 
perance, and judgment to come, much as Paul did 
before Felix, without any formal proposition derived 
from a body of Holy "Writ. As early as the time of 
Ezra, however, we find the Sacred Canon, which dur- 
ing the captivity had fallen into neglect, made the 
basis of religious instruction. Ezra, accompanied by 
the Levites, in a public congregation "read in the law 
of God distinctly, and gave the sense, and caused them 



THE TEXT. 161 

to understand the reading." 1 Our Saviour, as Lis 
custom was (conforming, undoubtedly, to the gene- 
ral Jewish custom), went into the synagogue on the 
Sabbath day, and " stood up for to read" the Old 
Testament. He selected the first, and part of the 
second verse of the sixty-first chapter of Isaiah, for 
his text, and preached a sermon upon it, which 
fastened the eyes of every man in the synagogue 
upon him, in the very beginning, and which, not* 
withstanding its gracious words, finally developed 
their latent malignity, and filled them with wrath, 
so that they led him to the brow of the precipice on 
which their city was built, that they might cast him 
down headlong. 2 The apostles, also, frequently dis- 
coursed from passages of Scripture. Peter, soon 
after the return of the disciples from the Mount of 
Ascension, preached a discourse from Psalm cix. 8, 
the object of which was, to induce the Church to 
choose an apostle in the place of Judas. 3 And 
again, on the day of Pentecost, this same apostle 
preached a discourse, founded upon Joel ii. 28-32, 
which was instrumental in the conversion of three 
thousand souls. 4 Sometimes, again, the discourse, 
instead of being more properly homiletic, was an 
abstract of sacred history. The discourse of Ste- 
phen, when arraigned before the high priest, was 
of this kind. 5 The dense and mighty oration of 



1 Nehemiah viii. 6-8. 4 Acts ii. 14-36. 

2 Luke iv. 16-29. 5 Acts vii. 2-53. 

3 Acts i. 15, sq. 

11 



162 HOMILETICS. 

Paul, on Mars Hill, if examined, will be found to 
be made up, in no small degree, of statements and 
phrases that imply a thorough acquaintance with 
the Old Testament. They are all fused and amalga- 
mated, it is true, with the thoughts that came fresh 
and new from Paul's own inspiration, and yet they 
are part and particle of the earlier inspiration under 
the Jewish economy. 

The homilies of the early Christian Church, in 
the post-apostolic age, were imitations of these dis- 
courses in the Jewish synagogue, and of these 
sermons of the apostles. They became more ela- 
borate and rhetorical, in proportion as audiences 
became more cultivated ; and, on the other hand, 
they became less excellent, both in matter and in 
form, in proportion as the Church became ignorant 
and superstitious. But, during all the changes 
which the sermon underwent, it continued to be 
founded upon a passage of Scripture, and to contain 
more or less of Scripture matter and phraseology. 
Melancthon does indeed mention, as one of the 
inconsistencies and errors of Popery, that the Ethics 
of Aristotle were read in church, and that texts 
were taken from his writings. Still, as a general 
thing, the ministry, whether scriptural or unscrip- 
tural in its character, has, in all ages since there 
has been a collected Sacred Canon, gone to it for the 
foundation of its public discourse. That, at this 
time, there is less likelihood than ever before of this 
custom becoming antiquated, is one of the strongest 



THE TEXT. 163 

grounds for believing that Christianity is to prevail 
throughout the earth. We have now the best 
reason for thinking that to the end of time, wherever 
there shall be the sermon, there will be the Bible ; 
and that wherever there shall be homiletic discourse, 
there will be a Scriptural basis for it. 

The following reasons may be assigned, for 
selecting a passage of Scripture as the foundation 
of the sermon : 1. First, the selection puts honor 
upon Revelation. It is a tacit and very impressive 
acknowledgment, that the Scriptures are the great 
source of religious knowledge. Every sermon that 
is preached, throughout Christendom, in its very 
beginning, and also through its whole structure, 
points significantly to the Divine Revelation, and in 
this way its paramount authority over all other 
literature is affirmed. No sermonizer could now 
take his text from a human production, even though 
it should contain the very substance, and breathe 
the very spirit of the Bible, without shocking the 
taste, and the religious sensibilities of his audience. 
This fact shows, that the practice of which we are 
speaking fosters reverence for the Word of God, and 
that it is consequently a good one. 2. Secondly, 
the practice of selecting a text results in the ex- 
tended exposition of the Scriptures, to the general 
mind. Sermonizing, while it is truly oratorical, in 
this way becomes truly expository. The sermon is 
a regularly constructed discourse, and yet, when it 
is founded upon a text, and is pervaded by it, it 



164 HOMTLETICS. 

contains more or less of commentar In this way, 
the general mind is made acquainted with the con- 
tents of Revelation. 3. Thirdly, the sermon, when 
based upon a text, is more likely to possess unity, 
and a methodical structure. If the preacher should 
give no one general direction to his mind, by a 
passage of inspiration, the sermon would degene- 
rate into a series of remarks, that would have little 
use, or apparent connection with each other. Like 
the observations of a person when called upon, 
without any premeditation, to speak in a public 
meeting, the sermon, though religious in its matter, 
would be more or less rambling in its manner. 
Without a text, the preacher would be likely to 
say what came uppermost, provided only it had 
some reference to religion. And the ill effects of 
this course would not stop here. The sermon would 
become more and more rambling, and less and less 
religious in its character, until, owing to this neglect 
of the Scriptures, it would eventually become dis- 
severed from them, and the sacred oration would 
thus become secular. 4. Fourthly, the selection of 
a text aids the memory of the hearer. It furnishes 
him with a brief statement, which contains the 
whole substance of the sermon, and is a clue to 
lead him through its several parts. We all know 
that the hearer betakes himself to the text, first of 
all, when called upon to give an account of a dis- 
course. If he remembers the text, he is generally 
able to mention the proposition, and more or less 



THE TEXT. 165 

of the trains of thought. 5. Fifthly, the text 
imparts authority to the preacher's words. The 
sermon, when it is really founded upon a passage of 
inspiration, and is truly pervaded by it, possesses a 
sort of semi-inspiration itself. It is more than a 
merely human and secular product. The Holy 
Spirit acknowledges it as such, by employing it for 
purposes of conviction and conversion. A merely 
and wholly human production, properly secular 
eloquence, is not one of those things which the 
Holy Ghost " takes and shows unto the soul." A 
truly scriptural discourse, provided we do not strain 
the phraseology too far, has much of the authority 
of Scripture itself. 

The following are some of the rules, that should 
guide in the choice of a text : 1. First, a passage of 
Scripture should be selected, towards which the 
mind at the time spontaneously moves. Choose a 
text that attracts and strikes the mind. The best 
sermons are written upon such passages, because 
the preacher enters into them with vigor and 
heartiness. Yet, such texts are not always to be 
found. They do not present themselves at the very 
moment they are wanted. Hence, the sermonizer 
must aid nature by art, must cultivate spontaneity 
by prudence and forethought. He should keep a 
book of texts, in which he habitually and carefully 
writes down every text that strikes him, together 
ivitli all of the skeleton that presents itself to him at 
the time. Let him by no means omit this last par- 



166 -HOMILETICS. 

ticular. In this way, the spontaneous movements 
of his mind will be on record. The fresh and 
genial texts that occur, together with the original 
and genial plans which they suggest, will all be 
within reach. A sermonizer who thus aids nature 
by art, will never be at a loss for subjects. He 
will be embarrassed more by his riches than his 
poverty. 

2. Secondly, a text should be complete in itself. 
By this, it is not meant that it should be short. 
No rule can be given for the length of a text. The 
most that is required is, that the passage of Scrip- 
ture, selected as the foundation of the sacred oration, 
should, like the oration itself, be single, full, and 
unsuperfluous in its character. It should be single, 
containing only one general theme. It should be 
full, not a meagre and partial statement of this 
theme. It should be unsupernuous, not redundant in 
matter that would lead the sermonizer into trains 
of discussion, and reflection, foreign to the one 
definite end of an oration. Texts must vary in 
length, from the necessity of the case. As a gen- 
eral rule, however, they should be as brief as is 
compatible with completeness. Short texts are 
more easily remembered. They are more likely to 
result in concise, and effective sermons, — in sermons 
that are free from prolixity, and that converge 
constantly to a single end. Sermonizers like 
Latimer and South, who are distinguished for 
a rapid, driving method, affect short pithy texts, 



THE TEXT. 167 

like the following : " Lying lips are an abomination 
to the Lord." "He that walketh surely, walketh 
uprightly." " The wisdom of this world is foolish- 
ness with God." " So that they are without excuse." 
" Be sure your sin will find you out." Again, 
preachers like Alison and Blair, who are distin- 
guished not so much for vigor and effectiveness, 
as for a clean, neat, and elegant method, select 
brief texts, like these: "Thou art the same; and 
thy years shall not fail." "In your patience, pos- 
sess ye your souls." " Can ye not discern the 
signs of the times V " Thou hast made summer 
and winter." "What I would, that I do not." 
" Unstable as water, thou shalt not excel." It will 
be found to be true generally, that in proportion as 
a preacher's mind is vivid and energetic, and the 
public mind is awake and active, texts become 
brief, and sermons become direct and convergent. 
The texts of the sermons preached by the German 
and English Reformers are short and pregnant. 
Besides being easily remembered, a short text 
allows of emphatic repetition. Some sermons 
become very effective, by the reiteration of the 
inspired declaration, at the conclusion of each head. 
In this instance, the text becomes a clincher. The 
affirmations of the preacher are nailed, to use a 
phrase of Burns, with Scripture. 1 

1 " Even ministers, they ha'e been kenned, 
In holy rapture, 

A rousing whid at times to vend, 
And naiFt wi' Scripture." 



168 HOMILETICS. 

3. Thirdly, a text should be chosen, from which 
the proposition of the sermon is derived plainly, 
and naturally. Sometimes, a preacher desires to 
present a certain subject, which he has revolved in 
his mind, and upon which his trains of thought are 
full and consecutive, and merely prefaces his ser- 
mon with a passage of Scripture which has only a 
remote connection with his theme. In this case, 
the relation of the sermon to the text is that of 
adjustment, rather than that of development. Hav- 
ing made selection of a passage from which his 
proposition, and trains of thought, do not naturally 
flow, he is compelled to torture the text into an 
apparent unity with the discourse. Eather than 
take this course, it would be better to make the 
text a mere motto, or title, and not pretend to an 
unfolding of a Scripture passage. But there is no 
need of this. The Bible is rich in texts for all 
legitimate sermons, for all propositions and trains 
of thought that properly arise within the province 
of sacred, as distinguished from secular eloquence. 
Let the preacher take pains, and find the very pas- 
sage he needs, and not content himself with one 
that has only an apparent connection with his 
subject. But when the passage selected is a true 
text, — that is, a portion of Scripture out of which 
the proposition, trains of thought, and whole sub- 
stance of the discourse, are woven, — let the preacher 
see to it, that he derives from it nothing that is not 
in it. His business is not to involve into the text, 



THE TEXT. 169 

something that is extrinsic, but to evolve out of it, 
something that is intrinsic. Hence, a text should 
be of such a character, as evidently to furnish one 
plain and significant proposition, and to allow of a 
straight-forward, easy, and real development of it. 

4. Fourthly, oddity and eccentricity should be 
avoided, in selecting a text. There is more need of 
this rule, now, than formerly. The public mind is 
more ludicrous in its associations, and more fastidi- 
ous in its taste, than two centuries ago. In the 
older sermonizers, applications of Scripture are 
very frequent, that involuntarily provoke a smile in 
a modern reader, but which in their day were lis- 
tened to with the utmost gravity, by sober-minded 
men and women. The doctrine of a double sense, 
together with a strong allegorizing tendency, in 
both preacher and hearer, contributed to this use 
of Scripture, which seems to us fanciful, and often- 
times ludicrous. 

Illustrations of this trait are without number. 
Dr. Eachard, whose volume gives a very lively pic- 
ture of the condition of the English clergy at the 
close of the seventeenth, and the beginning of the 
eighteenth century, furnishes some curious examples 
of this eccentric spirit, both in the choice of texts, 
and in drawing out doctrine from it. He tells us 
of a preacher, who selected Acts xvi. 30 : " Sirs, 
what must I do to be saved," and preached upon 
the divine right of Episcopacy. " For Paul and 
Silas are called i Sirs,' and l Sirs ' being in the 



170 HOMILETICS. 

Greek xvpioij and this, in strict translation, meaning 
' Lords,' it is perfectly plain, that at that time Epis- 
copacy was not only the acknowledged government, 
but that bishops were peers of the realm, and so 
ought to sit in the House of Lords." Another 
preacher, in the time of Charles II, he says, selected 
for his text, the words : " Seek first the kingdom of 
God,' 1 and drew from them the proposition, that 
kingly government is most in accordance with the 
will of God. " For it is not said, seek the parlia- 
ment of God, the army of God, or the committee of 
safety of God ; but it is, seek the kingdom of God." 
Another preacher took Matthew i. 2 : " Abraham 
begat Isaac," and argued against pluralists, and non- 
residency, in the ministry : " For had Abraham not 
resided with Sarah his wife, he could not have 
begot Isaac." Another sermonizer selected Isaiah 
xli. 14, 15: "Fear not, thou worm Jacob, . . . 
thou shait thresh mountains," and drew the infer- 
ence, that the worm Jacob was a threshing worm. 
In the same vein, another preacher takes for his 
text Isaiah lviii. 5 : "Is it such a fast that I have 
chosen ? A day for a man to afflict his soul ? Is it 
to bow down his head as a bulrush ?" and deduces 
the proposition, that "repentance for an hour, or a 
day, is not worth a bulrush." Still another preacher 
selected his text from Psalm xciv. 19: "In the 
multitude of my thoughts within me, thy comforts 
delight my soul," and preached upon election and 
reprobation, deducingthe proposition, "that amongst 



THE TEXT. 171 

the multitude of thoughts, there was a great thought 
of election and reprobation." 1 Similar examples of 
eccentricity, in the choice and treatment of a text, 
have been handed down from other sources. An 
aged New England minister, during the colonial 
period, once preached before a very unpopular dep- 
uty governor, from Job xx. 6, 7 : " Though his 
Excellency mount up to the heavens, and his head 
reach unto the clouds, yet he shall perish forever 
like his own dung." Another preached to the 
newly married couples of his congregation, upon a 
part of Psalm lxxii. 7 : " And abundance of peace 
so long as the moon endureth." Dean Swift is 
reported to have preached the annual sermon to 
the Associated Tailors of Dublin, upon the text : 
" A remnant shall be saved." Among his printed 
sermons, there is one upon Acts xx. 9 : " And there 
sat in the window a certain young man named 
Eutychus, having fallen into a deep sleep : and as 
Paul was long preaching, he sunk down with sleep, 
and fell down from the third loft, and was taken 
up dead," which thus begins : " I have chosen these 
words, wdth design, if possible, to disturb some part 
in this audience of half an hour's sleep, for the 
convenience and exercise whereof, this place, at this 
season of the day, is very much celebrated." 2 

Such instances as these, however, are very dif- 
ferent from that quaint humor, of preachers like 

^aohabd: Works, p. 66, 2 Swift : Works, Yol. XIV. 

et al. Sermon 10. 



172 HOMILETICS. 

Hugh Latimer, and Matthew Henry, which is so 
mingled with devout and holy sentiment, as to lose 
all triviality, and to make only a serious impression. 
The following from the commentary of Henry, 
while it raises a smile, only deepens the sense of 
the truth conveyed. Remarking upon the require- 
ment of the Mosaic lav/, that the green ears of corn, 
offered as a meat offering, must be dried by the fire, 
so that the corn might be beaten out, Henry 
observes, that " if those who are young do God's 
work as well as they can, they shall be accepted, 
though they cannot do it as well as those that are 
aged, and experienced. God makes the best of 
green ears of corn, and so must we." 1 

By far the most culpable contortion of passages 
of Scripture, out of their natural meaning and con- 
nection, is found in the history of those theological 
schools, whose pulpits, having rejected the doctrines 
of sin and grace, were forced to find substitutes for 
these, in semi-religious, or wholly secular themes. 
During the prevalence of Rationalism in Germany, 
" sermons were preached, everywhere, upon such 
subjects as the care of health, the necessity of indus 
try, the advantages of scientific tillage, the necessity 
of gaining a competence, the duties of servants, the 
ill-effects of law-suits, and the folly of superstitious 
opinions. It is said, that Christmas was taken 
advantage of, to connect the sad story of the child 

1 Henet : Com. on Leviticus iii. 14. 



THE TEXT. 173 

born in a manger, with the most approved methods 
of feeding cattle ; and the appearance of Jesus 
walking in the garden, at the break of day on the 
Easter morning, with the benefit of rising early, 
and taking a walk before breakfast. JSTot a word 
was heard regarding atonement and faith, sin and 
the judgment, salvation, grace, and Christ's king- 
dom. A selfish love of pleasure, and a selfish the- 
ory of life, put a selfish system of morals in the 
place of a lofty religion. The old-fashioned system 
of religious service had to be modified, and adjusted 
to this new style of preaching, which was as clear 
as water, and as thin as water too." 1 This descrip- 
tion, by a very candid writer, of a state of things 
in Germany, in the last century, will apply to some 
phenomena of the present day, both in England 
and America. The pressure of the evangelical 
spirit, which is dominant in these countries, restrains 
the extreme workings of this tendency, in the pul- 
pit ; and yet it is plainly seen in what is called the 
" sensational " discourse, which is commonly found- 
ed upon a text torn entirely out of its exegetical 
nexus, and filled with matter drawn from the four 
winds, rather than from the Christian Revela- 
tion. 

A disputed text should not be selected, as the 
basis of a discourse. This rule applies more par- 
ticularly to doctrinal preaching, yet it has its value 

1 Hagenbach : German Bationalism, p. 105. 



174 HOMILETICS. 

for sermonizing generally. The preacher should 
choose the very plainest, most significant and 
pointed passages of Scripture, as the support of his 
doctrinal discourses. He is then relieved from the 
necessity of first proving, that the doctrine in ques- 
tion is taught in the passage, and can devote his 
whole time, and strength, to its exposition and 
establishment. The less there is of polemics in 
sacred oratory, the better. The more there is of 
direct inculcation, without any regard to opposing 
theories and statements, the more efficient, energetic, 
and oratorical, will be the sermon. The controver- 
sial tone is unfavorable to the bold, positive, unem- 
barrassed tone of Sacred Eloquence. Disputed texts 
should, therefore, be left to the philologist and the 
theologian. When these have settled their true 
meaning, so far as it can be settled, such texts may 
be employed to corroborate, and to illustrate, but 
not to build upon from the foundation. 

By this, it is not meant that the preacher has 
no concern with such passages of inspiration. The 
preacher is, or should be, a philologist and a theo- 
logian, and in his study should examine such 
passages, and form a judgment in respect to them. 
But let him not do this work in the pulpit. The 
pulpit is the place for the delivery of eloquence, ! 
and not of philology, or philosophy, or technical 
theology. The rhetorical presentation of thought 
is the mode which the preacher is to employ, and 
nothing more interferes with this, than the minute 



THE TEXT. 175 

examinations of criticism, and the slow and cautious 
processes of pure science. 

This maxim is also valuable, not only in refer- 
ence to strictly doctrinal preaching, but to all 
preaching. The text is, or should be, the key-note 
to the whole sermon. The more bold, the more 
undoubted and undisputed, its tone, the better. A 
text of this character is like a premonitory blast of 
a trumpet. It challenges attention, and gets it. 
It startles and impresses, by its direct and authori- 
tative announcement of a great and solemn proposi- 
tion. Nothing remains then, but for the preacher 
to go out upon it, with his whole weight ; to unfold 
and apply its evident undoubted meaning, with all 
the moral confidence, and all the serious earnest- 
ness, of which he is capable. 

The inference to be drawn from these reasons 
for the selection of a passage of Scripture, as the 
foundation of a sermon, and these rules for making 
the selection, is, that the greatest possible labor, and 
care, should be expended upon the choice of a text 
As, in secular oratory, the selection of a subject is 
either vital, or fatal, to the whole performance; so, 
in sacred oratory, the success of the preacher de- 
pends entirely upon the fitness of his choice of a text. 
The text is his subject. It is the germ of his 
whole discourse. Provided, therefore, he has found 
an apt and excellent one, he has found his sermon 
substantially. 

All labor therefore, that is expended upon a 



176 HOMILETICS. 

text, is wisely and economically expended. Every 
jot and tittle of painstaking, in fixing upon paper 
a congenial passage of Scripture, and in setting up 
all of the skeleton that presents itself at the time ; 
every jot and tittle of painstaking, in examining 
the passage in the original Hebrew, or Greek, and 
in studying, in these same languages, the context, 
and the parallel passages f every particle of care, 
in first obtaining an excellent text, and then getting 
at, and getting out, its real meaning and scope, 
goes to render the actual construction and composi- 
tion of the sermon, more easy and successful. 
Labor at this point, saves labor at all after 
points. 

The preacher ought to make careful, and exten- 
sive, preparation in respect to pulpit themes. His 
common-place book of texts should be a large 
volume, in the outset, and if he is faithful to him- 
self, and his calling, he will find the volumes 
increasing. Instead of buying the volumes of 
skeletons that are so frequently offered at the 
present day, the preacher must make them for 
himself. It was formerly the custom, in an age 
that was more theological than the present, for 
every preacher to draw up a " body of divinity," 
for himself, — the summing up, and result, of his 
studies and reflections. Every preacher knew 

1 The rigid observance of this times, it is to be feared, even the 
'one practice will prevent the Greek) from becoming a "lost 
Hebrew language, (and some- art," to the preacher. 



THE TEXT. 177 

what Ms theological system was, and could state 
it, and defend it. And, although, at first sight, 
we might suppose that this custom would lead to 
great diversities of opinion among the clergy, it is 
yet a fact, that there never was more substantial 
and sincere unity of "belief, than among the Protes- 
tant clergy of England and the Continent, during 
those highly theological centuries, the sixteenth and 
seventeenth. There was no invention of new 
theories, but the old and established theory, the 
one orthodox faith of the Christian Church, was 
made to pass through each individual mind, and 
so come forth with all the freshness and freedom 
of a new creation. " He who has been born," says 
Bichter, " has been a first man, and has had the old 
and common world lying about him, as new and as 
fresh, as it lay before the eyes of Adam himself." 
So, too, he who, in the providence and by the grace 
of God, has become a theologian and a preacher, 
has no other world of thought and of feeling, to 
move in, than that old world of Divine Revelation, 
in which the glorious company of the apostles, 
and the goodly fellowship of the prophets and 
preachers, thought and felt ; but if he will open his 
eyes, and realize where he stands, and by what he 
is surrounded, he will see it, as his predecessors saw 
it, in all the freshness of its real nature, and in all 
the magnificence of its actual infinitude. Whether 
or not, the preacher imitates this example of an 
earlier day, in regard to theologizing, he ought to, 
12 



178 HOMILETICS. 

in regard to sermonizing. Let him not rely, at all, 
upon the texts and skeletons of other preachers, but 
let him cultivate this field by himself, and for 
himself, as if it had never been tilled before. Let 
him pursue this business of selecting, examining, 
decomposing, and recombining textual materials, 
with all the isolation and independence of the first 
preachers, and of all the great original orators of 
the Christian Church. 



CHAPTEE VIII. 

THE PLAN OF A SERMON. 

In distinguishing the parts of a sermon, the same 
maxim applies, as in distinguishing the different 
species of sermons. The distinctions should be 
simple, generic, and as few as possible. We shall 
adopt the enumeration of Aristotle, in his Rhetoric, 1 
and regard the sacred oration as made up of the 
following parts, namely : the introduction, the propo- 
sition, the proof, and the conclusion. 

1. The Introduction is that part of the sermon 
which precedes the proposition, and the proof. In 
common with the conclusion, it is a secondary part 
of an oration ; the primary parts being the proposi- 
tion and the proof. These latter, Aristotle denomi- 
nates " necessary " parts, a for," he says, " it is abso- 
lutely necessary that a discourse should state some- 
thing, nndprove it." And it is plain, that if a sermon 
could have but two parts, the proposition and the 
proof of it would possess some positive value, taken 
by themselves, while an introduction and a conclu- 

1 Aeistoteles : De Arte Rlietorica, III. xiii. 



180 HOMILETICS. 

sion, taken by themselves, would be worthless. 
Hence, the exceedingly logical and rigorous Aris- 
totle seems to hesitate, at first, whether he shall not 
regard the oration as consisting of but two parts, 
although he finally admits four. 1 

The introduction, in its nature, is preparatory. 
It does not lay down any truth ; it does not establish 
any doctrine; it simply prepares the way for the 
fundamental parts, and necessary matter, of the dis- 
course. In secular eloquence, one very important 
object of the exordium is, to conciliate the hearer 
towards the speaker ; to remove prejudices, and to 
awaken sympathy with him. There is not, ordina- 
rily, any need of an exordium for this purpose, in 
sacred eloquence. The preacher, unless he has been 
exceedingly unfaithful to himself and his calling, 
may presume upon the good-will and the respect of 
his auditory, and need not waste time or words, in 
endeavoring to secure a favorable attention to him- 
self, as a man. It is, however, sometimes necessary 
that the preacher, in his introduction, should con- 
ciliate his audience in respect to his subject. If 
his theme is a very solemn and awful one, if the 
proof and discussion of it lead to those very close 
and pungent trains of thought, which are apt to 
offend fallen human nature, it is well for the ser- 
monizer, to prepare the mind of his auditor for this 

l 'Avayitala apa fidpta Kpodectg ml Akistoteles: De Arte Rhetorica, 
irlan? '^ ia H-zv °vv ravra, rd de trTJeta- III. xiii. 
ra Trpoot/LLLOV rrpodectg tvigtiq l^'CKoyoq. 



PLAN OF A SEKMON. 181 

plain dealing with his heart and conscience. The 
introduction, in this case, affords an opportunity to 
remind the hearer, that preaching is for the soul's 
good and the soul's salvation ; that when the subject 
requires it, the plainest discourse is really the kind- 
est and most affectionate ; that the truth which is to 
be established and applied, is a part of God's reve- 
lation, and that, however severe it may seem, it is 
the severity of Divine wisdom and love. 

The ordinary office of the introduction, however, 
is to exhibit the text in its connections, and to ex- 
plain its less obvious meaning. Some writers upon 
Homiletics assign this work to a particular part of the 
discourse, which they denominate the explanation. 
It is better, to regard it as belonging to the introduc- 
tion. In Sacred Eloquence, as we have already ob- 
served, there is, generally, no need of that concilia- 
tory matter, either in respect to the speaker or his 
subject, which, according to these writers, constitutes 
the introduction proper. Hence, most sermons can 
have no introduction, except this explanatory one. 
Or, again, the sermon might need to be introduced 
by some conciliatory matter, and require no expla- 
nation of the text. Hence, it is better to define the 
introduction as consisting of all the matter, be it 
conciliatory, or explanatory, or both, which prepares 
for the necessary and fundamental parts of the 
sermon, — the proposition and its proof. 

The introduction should be short. Of course, it 
must be proportioned to the length, and general 



182 HOMILETICS. 

structure, of the discourse. Still, brevity should be 
a distinguishing characteristic of the exordium ; and 
where one sermon is faulty from being too abruptly 
introduced, one hundred are faulty from a too long 
and tiresome preface. It is easier to expand the 
common thoughts of the introduction, than to fill out 
fall, and thoroughly elaborate, the argumentative 
parts of the discourse ; and hence we too often listen 
to sermons which remind us of that Galatian church 
which began in the spirit, but ended in the flesh. 
The sermon opens with a promising introduction, 
which attracts attention, conciliates the audience, 
and paves the way to a noble and fertile theme. 
But, instead of bringing the exordium to a close, 
and commencing with the development of a subject, 
or the proof of a proposition, the sermonizer repeats, 
or unduly expands, his introductory matter, as if he 
dreaded to take hold of his theme. The conse- 
quence is, that the theme itself is not handled with 
any strength or firmness of grasp, and the long and 
labored introduction only serves as a foil, to set off 
the brevity and inferiority of the body of the dis- 
course. Rather than take this course, it would be 
better for the sermonizer, to plunge into the middle 
and depths of his subject, at once. This latter 
method is allowable, occasionally. When the sub- 
ject is a veiy fruitful and important one, and the 
preacher can have but a single opportunity of 
presenting it, it is perfectly proper to dispense 
with every thing like a regular and oratorical 



PLAN OF A SEEMOK. 183 

exordium, and begin with the treatment of the 
theme itself. 

2. The Proposition is the enunciation of the 
particular truth which is to be established, and 
applied, in the sermon. It is, therefore, of a posi- 
tive and affirmative nature. If, consequently, the 
truth or doctrine to be taught, and applied, has at 
first taken on a negative form, it is best to convert it 
into an affirmation. The demonstration of a position 
is more favorable to eloquence, than of a negation. 
The proposition should, also, be stated in the most 
concise manner possible. It is, or should be, the 
condensation and epitome of the whole discourse, 
and should, therefore, be characterized by the utmost 
density of meaning. The proposition should, also, 
be stated in the boldest manner possible. By this, 
it is not meant that the announcement of the subject 
of a sermon should be dogmatic, in the bad sense 
of this word. This should be guarded against. 
But, every teaching, or tenet, of revelation, ought to 
be laid down with a strong confidence of its abso- 
lute truthfulness. We are told that a certain audi- 
tory, upon a certain occasion, were surprised at the 
doctrine of our Saviour, because he taught them as 
one having authority, and not as the scribes. Christ 
spake as never man spake, for he spake with the 
commanding dignity of a higher consciousness than 
belongs to a mere man. His doctrines carry a divine 
weight, decisiveness, and authoritativeness, with 
them, which, when felt, admits no appeal and no 



184 HOMILETICS. 

gainsaying, on the part of the human mind. And, 
this authoritativeness pertains to inspiration as a 
whole. When, therefore, the proposition of a sermon 
is a legitimate derivative from a passage of Scripture, 
it ought to be expressed in such a manner as to 
preclude all hesitation, doubt, or timorousness, in 
the phraseology. A weighty conciseness, and a 
righteous boldness, ought to characterize the terms, 
and form of the proposition. But, in order that 
this may be the case, the utmost care must be 
expended upon its phraseology. A propositional 
sentence is very different from an ordinary sentence. 
It should be constructed much more elaborately. 
Its phraseology ought to be as near perfection as 
possible. The members, and clauses, of the sentence 
which is to enunciate the whole doctrine of the 
discourse, should be most exactly worded, and most 
cunningly jointed. The proposition of a sermon 
ought to be eminent for the nice exactness of its 
expression, and the hard finish of its diction. As 
a constituent part of the skeleton, it should be 
purest bone. 

We have thus far spoken of the proposition of 
a sermon, as a definite and distinct statement which 
follows the introduction, and precedes the proof. 
It is not necessary, however, that a discourse should 
contain a formal and verbal proposition, in order 
to its being a true topical sermon, a proper oration. 
The doctrine may be so inwoven into the proof, and 
discussion, as to render a formal statement unneces- 



PLAN OF A SERMON. 185 

sary. The proposition, in this instance, is implied in 
the body of the discourse. This is generally the case, 
with that large class of sermons which have been de- 
nominated subject-sermons. These contain no pro- 
position that is formally announced, although they 
contain one that is really, and organically inlaid. 
If a discourse does not embody a proposition, either 
expressly or by implication, it is not topical, in its 
nature. Subject-sermons, as the name denotes, take 
for their title, not a proposition established and 
applied in them, but the general theme with which 
they are occupied. From them, however, a propo- 
sition can be drawn, to the support and enforcement 
of which, the entire body of the discourse is sub- 
servient; and this proves the identity with the 
topical sermon. 

We will illustrate this, by reference to a sermon 
of Saurin, one of the very first of sermonizers, 
whether we consider the soundness of his thought, 
the vigor and clearness of his method, or the plain 
elegance of his rhetoric. The discourse is founded 
upon 1 Cor. i. 21 : " After that in the wisdom of 
God, the world by wisdom knew not God, it pleased 
God by the foolishness of preaching to save them 
that believe." The title of the sermon is: "The 
advantages of revelation." The translator was, 
probably, led to give it this loose running title, 
because the author does not formally announce a 
proposition in the discourse. It contains one, how- 
ever; and, put into a distinct verbal statement, 



186 HOMTLETICS. 

would be this : " Revealed religion is infinitely 
superior to natural religion." This proposition 
really pervades the whole sermon, and is established, 
by showing that revelation imparts a knowledge 
infinitely superior to that given by natural religion, 
in respect, 1. to the nature and attributes of Grod ; 2. 
to the nature and obligations of man ; 3. to the 
means of appeasing the remorse of conscience ; and, 
4. to a future state. 

It is better to vary the structure of sermons, 
by adopting both modes, so far as the proposition 
is concerned. Invariably to state the proposition, 
though not so objectionable as invariably to leave 
it unannounced, imparts an air of stiffness, and 
formality, to sermonizing from Sabbath to Sabbath. 
Whenever, however, the proposition is not verbally 
stated, the treatment of the subject ought to be 
of such a character, as to leave no doubt in the 
mind of the hearer, respecting the real and positive 
doctrine of the sermon. The body of the discourse 
should be made up of such clear and evident 
matter, that when the hearer asks himself the ques- 
tion : " What is the proposition of this sermon V' 
the answer is suggested by its trains of thought, 
and the general bearing of it as a whole. If, there- 
fore, a sermon contains no outward and formally 
announced proposition, it should contain an inward 
and organic one, all the more ; and the whole mass 
of its argumentative, and illustrative, matter, should 
have even a plainer reference, and a stronger drift 



PLAN OF A SEEMON. 187 

in one general direction, than when the proposition 
has been verbally enunciated in the beginning. 

3. The Proof is the substance of the sermon. 
It is the most important part of the discourse, 
because it is that part, for the sake of which the 
discourse itself is composed. The introduction, 
the statement of the proposition, and the conclu- 
sion, exist only in order to the demonstration. 
Separated from that argumentative part of the ser- 
mon, which establishes some truth, and produces 
conviction, these other parts are worthless. A logic- 
al development of an idea, or a convincing demon- 
stration of a doctrine, always possesses an intrinsic 
worth. When we can read or hear but one part of 
a sermon, we always select the body of it, as it is 
termed. 

The proof divides into parts, which are some- 
times denominated " heads," and sometimes " divis- 
ions." These divisions should exhibit the following 
qualities. First, they must possess a true logical 
force. By this is meant, that they must one and 
all go to establish the proposition. It is not enough, 
that they bear some affinity to the theme of the 
discourse ; that they are not heterogeneous. They 
must be of the nature of demonstration, and carry 
conviction, as far as they extend, to the hearer's 
mind. At the conclusion of each head or division 
of proof, the auditor should feel that the proposi- 
tion has received an additional, and real support. 
Secondly, each head of the proof ought to exhibit 



188 HOMTLETIOS. 

a distinctive character by itself. By this is meant, 
that it should not contain elements of proof that 
are found in other divisions. It must not be a 
mere modification of some other head, but a dis- 
tinct, and additional, item in the mass of argument. 
Hence, none but the leading arguments should 
appear in the sermon, for the support of a proposi- 
tion. There is no time in the oration for the 
numerous exhaustive demonstrations of philosophy, 
and in reality no need of them. The preacher 
should seize upon the few prime arguments, and 
exhibit to the popular audience only the capital 
proofs. 

A close attention to these two fundamental 
properties, in the heads of proof, is indispensable 
to good sermonizing. If a particular argument, in 
support of a proposition, is not genuinely demon- 
strative, and distinctively demonstrative, it should 
not constitute a part of the proof. All arguments 
that do not, so far as they reach and relate, really 
evince, and afford new elements of conviction, 
ought to be energetically rejected. 

The observance of these maxims will secure a 
proper number of heads. If every thing of the 
nature of proof is employed, without regard to the 
intrinsic worth and strength of it, the divisions will 
be too numerous for the nature of oratory. u Some 
ministers," says an old homiletist, "do with their 
texts, as the Levite with his concubine, — cut, and 
carve it into so many several pieces." Some ser- 



PLAN OF A SEBMON. 189 

mons exhibit a body of proof which, owing to the 
multitude of the divisions and sub-divisions, is 
wholly unsuited to the purposes of persuasive dis- 
course. They are good illustrations of the infinite 
divisibility of matter, but produce no conviction in 
the popular mind, because they employ the philo- 
sophical, instead of the rhetorical mode of demon- 
stration. This fault will be avoided, if the sermon- 
izer asks, in respect to each and every head or divis- 
ion : " Does this proposed head really tend to prove 
the proposition, and does it afford a positively new 
item of proof, that is not contained in any other 
head V These two questions, rigorously applied, 
will exclude from the sermon all second-rate argu- 
ments, and the pulpit will bring to bear upon the 
popular audience, only the strongest, plainest, and 
most cogent proofs. By this, it is not meant, that 
a division of the proof may not exhibit another 
phase of one and the same general argument. 
There may be but one general argument, in support 
of a proposition, and then the new element of 
proof, in the new division, must be simply a new 
aspect of this. But in this case, also, the spirit 
of the above-given maxim must be obeyed. 
The new head, or division, should exhibit a new 
aspect, so distinct and diverse from that of all pre- 
ceding or following heads, as to impart a marked, 
and distinguishing logical character to it. 

In respect to the number of heads, or divisions, 
in the proof, no stiff rule can be laid down. Some 



1 90 HOMILETICS. 

rhetoricians say that they should never exceed five. 
Probably, the majority of modern sermons contain 
less than this number, and the majority of ancient 
sermons contain more. It is better to amplify one 
first-rate argument, than to present two mediocre 
ones, in the same space. It is more difficult to do 
this, because it requires closer and more continuous 
reflection ; but the sermon is the more excellent for 
it. When a rich and fertile argument has been 
discovered, the preacher should not leave it, until 
he has made the common mind feel the whole sum 
of its force. The instant he has done this, he 
should drop it. It is not enough to barely state a 
proof. It should be fully unfolded. It should be 
revolved in the preacher's mind, and before the 
hearer's mind, until all that is latent in it has been 
elicited. The maxim, then, in respect to the num- 
ber of heads or divisions is, " Amplify, rather than 
multiply." The effect of this maxim will coincide 
with what has been said, respecting the choice of 
arguments. The preacher, we have seen, is to 
choose genuinely demonstrative, and distinctively 
demonstrative proofs ; and these are the only ones 
that can be amplified, and cannot be multiplied. 
Fertile arguments are few in number, but may be 
made to cover a wide extent of surface, and furnish 
a great amount of matter, for the body of the ser- 
mon. 

These same maxims will apply to the sub-divis- 
ions of proof. These, also, must possess a real, and 



PLAN OF A SEEMON. 191 

distinct demonstrative power. They should not 
repeat each other, in any degree. The choice and 
number of the sub-divisions, must, therefore, be 
detminered by the same rules that apply to the 
principal divisions. As a general thing, sub-divis- 
ions need not be formally announced. They should 
be so forcible, and marked, in their character, as to 
announce themselves. Generally speaking, a subdi- 
vision that would not attract the attention of a bearer, 
by its own weight and worth, should be omitted. 

In announcing the divisions and subdivisions of 
the proof, the greatest pains should be taken with 
the phraseology. Each one ought to be expressed 
in the most exact, and concise language. The same 
care which we recommended in wording the propo- 
sition, should be expended upon the wording of its 
proofs. These are themselves a species of proposi- 
tion, and by the old sermonizers are so denominated. 
The elder Edwards frequently announces a gen- 
eral proposition, under the name of "doctrine," 
and follows with u proposition first," " proposition 
second," &c, as the arguments that support it. 1 

It sometimes happens, that the matter in the 
proof is excellent, being both truly and distinctively 
demonstrative, but the style of expression is exceed- 
ingly defective. As an example of a loose and 
slovenly manner of wording the divisions, and sub- 
divisions, of the proof, take the following from John 

1 Compare Sermon upon 1 Thess. ii. 16. Works, IV. 281 sq. 



192 HOMILETICS. 

Howe, a preacher, who, in respect to thought and 
matter, has no superior in the Ancient or the Mod- 
ern Church, but is excelled in respect to form and 
style, "by many of inferior discipline, learning, and 
spirituality. 

In the forty-second of his Sermons, he describes 
the nature of the new birth. 1 The divisions of the 
discussion are worded thus : "1. As it is a birth, it 
signifies a real new product in the soul ; that there 
is somewhat really produced anew in it. 2. As 
this is a real production to be thus born, new born, 
so it is a spiritual production, in contradistinction 
to such productions as lie within the sphere of na- 
ture. 3. As this is a birth, so we must consider it 
to be a total production, such an one as carries an 
entireness with it ; for so it is with all such produc- 
tions that are properly called births. 4. This birth, 
as it is a birth, signifies a permanent production ; 
an effect that is permanent, lasting, and continued." 

Instead of this loose, incompact phraseology, 
these divisions would be more forcibly stated, and 
easily remembered, in the following form : To be 
born of God, (The text is, " Whosoever believeth 
that Jesus is the Christ, is born of God) denotes : 1. 
A real true birth. 2. A supernatural, or spiritual 
birth. 3. A permanent birth. 2 The awkwardness 

1 John Howe : Works, II. 894 tually included in the first, and 
sq. New York Ed. therefore shonld be omitted in a 

2 The third head, in Howe's truly rhetorical plan, 
distribution of the matter, is vir- 



PLAN OF A SEEMOIST. 193 

of the statement, in this instance, arises from not 
cleanly separating the head, or division, from the 
matter under it, and from attempting some explana- 
tion or development of the head in the head itself. 
This should never be done. The preacher must re- 
serve the unfolding for its proper place. He should 
do one thing at a time. When he announces either a 
proposition or a division, let it be a pure and simple 
annunciation, in the concisest, clearest, and briefest 
phraseology. And when he unfolds, or developes, let 
him do this fully and exhaustively. Milton speaks 
of the close palm of logic, and the open palm of 
rhetoric. Now, the statement of a proposition, or of 
a head, is logical in its nature ; it should be the hard, 
knotty fist. The explanation, or development of a 
proposition, or of a head, is rhetorical in its nature ; 
it should be the open, ample hand. To attempt 
to unite the two in one sentence, is like attempting 
to open and shut the hand by a single volition, and 
by one set of muscles. The hand cannot be shut by 
the muscles that were made to open it. The state- 
ment of a proposition, or of a division of proof, can- 
not be the development and amplification of it. 

Thus far, we have spoken of the body of the ser- 
mon, under the denomination of the proof. When 
discussing the nature of the proposition, we alluded 
to a class of sermons, called by some homiletists 
subject-sermons, which contain no formally an- 
nounced proposition, although they contain an in- 
ternal and implied one, and are, therefore, truly 
13 



194 HOMILETICS. 

topical in their nature. It is obvious, that when 
the proposition is thus inlaid, and implied, through 
the discourse as a whole, the proof takes on a differ- 
ent appearance, from that which it wears in a more 
formally constructed sermon. Sometimes, there are 
no distinctly announced heads. The preacher, from 
the rapidity of his movement, cannot stop to enu- 
merate, Ibut supplies the lack of formality of state- 
ment by emphasizing leading words or clauses. In 
this case, there are subdivisions really, though not 
formally. Every sermon must contain subordinate 
thoughts, which flow out of each other, and yet are 
distinct from each other. Otherwise there is no 
development, no constant progress, and none of the 
elements of oratory. 

When the body of the sermon is of this informal 
character, it is termed by some writers the treatment, 
by others the discussion. These terms are employed, 
not to denote that there is nothing of the nature of 
logic, or proof, in the body of the discourse, but that 
the logic, or proof, is less formal, and less formally 
announced, than in the other instance. The quali- 
ties which should characterize the discussion, or 
treatment, of a theme, are substantially like those of 
the proof proper. There must be the same accumu- 
lation of genuinely demonstrative material. As this 
less formal development of the theme goes on, it 
should acquire additional logical force, and produce 
a growing conviction in the understanding of the 
hearer. 



PLAN OF A SEKMON. 195 

In concluding this account of the proof, the 
question arises, whether all the heads or divisions 
should be pre-announced, by the preacher, at the 
opening of his discourse. The decision of this 
question does not affect the structure of the dis- 
course itself, because this pre-announcenient is not 
the addition of any new matter, but simply the 
repetition of the existing. Without laying down a 
stiff, undeviating rule, we are inclined to say, that 
recapitulation is better than pre-announcement. 
And this, for the following reasons. First, the 
recapitulation of the proofs, at the close of the 
argumentation, is more intelligible than the pre- 
announcement of them at the beginning. After 
the mind of the hearer has followed the preacher 
through his proofs, and has listened to their develop- 
ment, one by one, it sees their meaning, and 
interconnection, much more readily and easily. 
The full import, and connection, of an argument, 
cannot be perceived, until it has been unfolded in 
its relations, and dependencies. Secondly, the re- 
capitulation of the proofs is more impressive than 
the pre-announcement of them. The accurate and 
rapid repetition of the arguments of a sermon, after 
they have been clearly and connectedly exhibited, 
makes a very strong impression upon the hearer. 
It is a summing up of the demonstration, a group- 
ing and epitomizing of the entire logic of the 
discourse, which falls with massive, solid weight 
upon his understanding. This epitome of the 



196 HOMTLETICS. 

proof, read off to the audience before they have 
become interested in its contents by a course of 
argumentation, leaves the mind indifferent. It is 
like perusing the table of contents of a book, before 
reading the book itself. Lastly, the recapitulation of 
the proof is more easily remembered than the pre- 
announcement of it, for the reason that it is more 
intelligible, and more impressive. That which is 
most clearly understood, and most forcible and 
striking, is most easily retained in the memory. 1 

4. The Conclusion is that rjart of the sermon 
which Vigorously applies the truth, which has been 
established in the proof, or developed in the 
treatment, or discussion. As the introduction is 
conciliatory and explanatory, the conclusion is appli- 
catory and hortatory. It should, therefore, be 
characterized by the utmost intensity, and energy. 
The highest vitality of the oration shows itself in 
the peroration. The onset upon the hearer is at 
this point. If the man's will is ever carried, if 

1 "Our main work is to be their duty, which are the sum 

the people's remembrancers, to be and abstract of what we have 

constant monitors to them of delivered. We should endeavor 

their duty, to bring the contents to refresh their memories, con- 

of it close up to their minds, and sidering that the preaching of the 

to fasten them upon them. To word was not instituted, only to 

which end, it may be sometimes inform men of what they were 

requisite, in the close of our dis- ignorant of before, but to remind 

courses, to recapitulate the most them of what they knew well 

important heads and particulars enough, but had forgot." John 

we have been treating of, that Edwaeds : The Preacher, Pt. I. 

our auditors may carry away with p. 281. 
them those brief memorials of 



PLAIT OF A SERMON. 197 

this true effect of eloquence is ever produced, it is 
the work of this part of the sermon. By this, it is 
not meant that the other parts of the discourse 
may not be excellent, and produce some of their 
proper effects, even though the conclusion be im- 
perfect. But the crown and completion of the 
whole oratorical process, the actual persuasion of the 
auditor, will not ensue, if the conclusion is lame, 
and not equal to the preceding parts. It must be 
a true conclusion ; a vehement and powerful wind- 
ing up, and finishing. Hence, among the Ancients, 
the peroration received the utmost attention. The 
conclusions of the orations of Demosthenes, and 
Cicero, are constructed in the most elaborate 
manner, in order that there may be no falling off 
from the impression made by the preceding por- 
tions. At this point in the process of the orator, 
they seem to have exerted their utmost possibility 
of effort, like a leaper, who throws his whole brute 
force into that one leap which is to save his life 
from destruction. Indeed, the peroration seems 
to put the power to spring and smite, the very 
tendon of Achilles, into oratory. 

In sacred eloquence, there are two species of 
conclusions ; while, in secular eloquence, there 
is, strictly speaking, but one. The sermon may 
conclude, either by inferences, or by direct address. 
The secular oration employs the latter only. This 
difference arises from the fact mentioned in the 
chapter upon the distinctive nature of Homiletics, 



198 HOMTLETICS. 

namely, that sacred eloquence is more didactic than 
secular, and hence may vary more from the strict 
canons of oratory, if it can thereby produce a 
greater practical impression. 

The sermon should have an inferential conclu- 
sion, when the principal practical force of the pro- 
position, or the subject, is in the inferences from it. 
The real strength of some conceptions lies in that 
which follows from them. They make no very 
great moral impression of themselves, but they 
involve, or they imply, or they point to, certain 
truths that are highly important, and serious. 
Death, for example, is a theme that is much more 
solemn, and effective, in its inferences, and its impli- 
cations, than in itself. It is, indeed, fearful in itself, 
but it is the king of terrors, only through its 
concomitants, and consequents. The doctrine of 
the soul's immortality, again, is one that makes its 
strongest impression by virtue of its inferences, and 
deductions. The mere fact that the soul is to live 
forever, exerts but little influence upon a man, 
until he has been made to see, that he is utterly 
unfit and unprepared for such an endless existence ; 
until the doctrines of sin and guilt, of justice and 
judgment, have sharpened and enforced the doctrine 
of immortality. 

Secondly, the sermon should have an inferential 
conclusion, when the proposition and its proof, or 
the subject and its discussion, are highly abstract in 
their nature. There are some doctrines presented in 



PLAN OF A SEKMON. 199 

the Scriptures, so recondite and metaphysical that 
they can be made to bear upon the popular mind, 
only in their concrete and practical aspects. Inas- 
much as they are revealed truth, they must not be 
passed over, by the preacher. All Scripture is profit- 
able. Yet they are metaphysical in their nature, and 
in their ultimate reach transcend the powers of the 
finite intellect. The preacher, therefore, must detect 
a popular element in them, that will make them 
proper themes for eloquence. He must discover 
in them, a practical quality, which will bring them 
home to the business, and bosoms of Christians. 

In order to this, the sacred orator must follow the 
method of Scripture itself. He is to content himself 
with a brief and succinct statement, which omits noth- 
ing essential to the doctrine, but which does not pre- 
tend to fully develope and explain it, and, from this, 
draw inferences and conclusions respecting the 
duties of his hearers. In this way, the high funda- 
mental dogma is brought clown into the sphere of 
human conduct, and made a practical test of char- 
acter. It is not fully explained, it is true, because 
it cannot be by a finite mind ; but it is correctly, 
that is scripturally, stated. This accurate enuncia- 
tion of the truth, or doctrine, prepares the way for 
the inferences, — for that handling of it, which 
brings it into living contact with the affections and 
will of the hearer. In this way, the most abstract, 
and intrinsically metaphysical doctrine of Scripture 
becomes eloquent, that is, persuasive, and influential 



200 HOMILETICS. 

upon the human mind and heart. The revealed 
dogma of the trinity is an example. This is, 
undoubtedly, the most profound truth that has 
been presented to the human intelligence. Neither 
in Ancient nor in Modern philosophy, is there any 
doctrine that carries the mind down to such central 
depths. A perfect comprehension of this single 
truth, such as is possessed by the Divine intelli- 
gence, would involve a comprehension of all truth, 
and would solve at once, and forever, those standing 
problems of the human mind which have both stimu- 
lated and baffled its inquiries, ever since the dawn 
of philosophic speculation. And yet, this transcen- 
dental truth is a Biblical truth, and must be 
preached to plain Christian men and women. A 
discourse upon the doctrine of the trinity, there- 
fore, should be strong in its inferences, rather than 
in its explanations, or developments. The relation, 
for example, which the three distinct Persons in the 
Godhead sustain to the believer, should be insisted 
upon. The peculiar feelings which he ought to 
cherish toward the Father, the Son, and the Holy 
Ghost, should be inferred from the distinctive char- 
acter, and office, of each. The duty of an equal 
adoration and worship, in respect to each Person, 
the part which each performs in the work of human 
redemption, — such practical and edifying discussion 
as this must enter largely into a sermon upon the 
trinity, instead of a strictly metaphysical discussion 
of the doctrine. But such matter as this is inferen- 



PLAN OF A SEKMON. 201 

tial, and should constitute the foundation of an 
address to the affections and will of the hearer. 
And it falls most properly into the conclusion, 
because it presupposes the statement and proof of 
the doctrine itself. 

In respect to the character of the inferences 
themselves, they should possess the following prop- 
erties. First, they must be legitimate. They must 
originate from the very heart, and substance, of the 
proposition or doctrine. Inferences should not be 
drawn from the accidental, or incidental, parts of 
a subject, but from its essentials, alone. Then, they 
are lawful inferences, and have the support of the 
whole fundamental truth, from which they spring. 
There is nothing to be subtracted from them. No 
allowance is to be made. They are entitled to their 
full weight. The hearer feels their legitimacy, and 
he cannot escape their force except by denying the 
proposition, or doctrine, of which they are the inevi- 
table consequences. Secondly, inferences must be 
homogeneous. They must all be of the same kind. 
A conflict in the inferences from a truth destroys 
their influence upon the mind of the hearer, and a 
direct contrariety absolutely annihilates them. 
Hence, the utmost agreement, and harmony, should 
appear in the practical inferential matter of a sermon. 
And this will be the case, provided they each, and 
all, possess the property of legitimacy. For truth 
is always self-consistent. It always agrees with 
itself. Hence, all matter that is really derived 



202 HOMILETICS. 

from the very substance, and pith, of a fundamental 
truth, is homogeneous and harmonious. Nothing 
is then drawn out, that was not first inlaid. Thirdly, 
inferences must be intensely practical. The very 
purpose in employing them, as we have seen, is to 
popularize the abstract, to bring an intrinsically 
abstruse doctrine, or proposition, into warm and 
vital contact with the common mind and heart. 
Hence, inferences should be entirely free from a 
theoretic aspect, and from abstract elements. Neither 
is it enough, that they be practical in the moderate 
sense of the word. They should be intensely 
practical. By this is meant, that their address and 
appeal should be solely and entirely, to the most 
moral, earnest, and living part of man's nature, — 
that is, to his affections and will. The intellectual 
nature, by the supposition, has been addressed by 
the proposition, and the proof; and now it only 
remains, to press the doctrine home upon the 
conscience and feelings, in the most vivid and vital 
manner possible. This is done by legitimate and 
homogeneous inferences, coming directly, and inevi- 
tably, from the core of the subject, and containing 
its concentrated practical substance. Lastly, infe- 
rences must be cumulative. They should heap upon 
each other. Each succeeding one should not only 
be an addition to the preceding, but an advance 
upon it. The strongest inference should be the 
last inference. Unless this rule is observed, it is 
impossible to construct an excellent inferential con- 



PL A3" OF A SEEMON. 203 

elusion. As we have previously seen, the perora- 
tion ought to be the most vivid, and impressive 
part of the sermon. But it cannot be, if the matter 
of which it is composed is all of equal value, and 
there is no progress. The peroration should be 
distinguished by vehemence, by the utmost intensity, 
energy, vividness, and motion. When, therefore, 
it consists of inferences, these should be of such a 
nature, and so arranged, as to press with more and 
more weight, to kindle with hotter and hotter heat, 
to enlighten with stronger and stronger light, to 
enliven with intenser and intenser life, and to move 
with a more and more irresistible force. 

Constructed in this manner, the conclusion of a 
sermon may be in the highest degree eloquent, even 
although an inferential conclusion, as we have re- 
marked, is not so strictly oratorical as the direct 
address. For this practical property in inferences, 
this intense vitality of the material, this constant 
progress in the arrangement, is the essential ele- 
ment in eloquence. Where these are, there is elo- 
quence ; and we see not why the preacher may not 
make an onset upon the heart and will, through 
inferences, that will be as vehement and successful, 
as that which is made by a more regularly con- 
structed peroration. At any rate, in the instance 
of such subjects as those which we have specified, 
and having a proposition whose main practical 
force lies in its implications, or one which is highly 
abstract in its own nature, he has no choice left him. 



204 HOMILETICS. 

He must either pass by such subjects altogether, or 
else handle them in the manner we have described. 
But, he has no right to omit any truth of Scripture, 
in his sermonizing. He is obligated to employ even 
the most profound and metaphysical doctrines of 
Revelation, for homiletic purposes, and must, there- 
fore, treat them in the most concrete, popular, and 
eloquent manner possible, by dealing with their 
implications, and inferences. 

The sermon may, also, conclude with what we 
have termed the direct address. This is more 
strictly oratorical in its nature, than the inferential 
conclusion. It does not, like this latter, contribute 
to a further development of the subject of the 
discourse, while it is applying it to the hearer, but 
is simply and solely applicatory. The inference, as 
we have seen, is somewhat didactic. It imparts 
some further information, in respect to the theme of 
the discourse, while it addresses the affections and 
will. It is not so with the direct address, or the 
strictly oratorical peroration. This supposes that 
the proposition and its proof, or the theme and its 
treatment, have exhausted the subject, in both its 
theoretic and practical aspects; and in this case, 
nothing remains but to apply it. As a consequence, 
this species of conclusion is much briefer than that 
by inferences. It ought not to be at all didactic. 
It should be purely oratorical, and highly hortatory. 
But such a species of discourse cannot continue 
long, and perhaps the art of the orator is nowhere 



PLAN OF A SEKMOET. 205 

more visible, than in the skill with which, in the 
conclusion, he presses his theme upon the affections 
and will of the hearer. If this vehemence is too 
prolonged, it defeats itself. If this exhortation 
goes beyond the proper limits, it not only fatigues, 
but disgusts, the mind of the auditor. No preach- 
ers are more wearisome, than those who are styled 
hortatory preachers. Their direct address is un- 
supported by doctrine. Their whole oration is 
peroration. They omit the proposition and the 
proof, in their plan. It is safer to overdo the 
address to the understanding, than the address to 
the feelings. The understanding is a cool and 
sensible faculty, and good sense never tires or 
disgusts it. But the feelings are both shy, and 
excitable. Addressed too boisterously, they make 
their retreat. Addressed too continually, they lose 
their tone and sensibility, altogether. 

The direct address to the hearer should be cha- 
racterized by the following qualities. First, it must 
be appropriate. By this is meant, that the conclu- 
sion should enforce the one proposition, or the one 
lesson, of the sermon. Every part, and particle, of 
the peroration should be pertinent to the discourse 
as a whole. And this implies, secondly, that the 
conclusion by direct address be single. It cannot 
be appropriate, unless it is characterized by unity. 
Whatever the doctrine of the sermon may be, the 
conclusion must apply this, and this only. Says 
that eccentric preacher, Rowland Hill : " The gos- 



206 HOMILETICS. 

pel is an excellent milch cow, which always gives 
plenty of milk, and of the best quality. I first 
pull at sanctification, then give a plug at adoption, 
and afterwards a tit at sanctification ; and so on, 
until I have filled my pail with gospel milk." Now, 
if the body of the sermon has been constructed 
upon this plan, then an appropriate conclusion 
would not be one and single, in its character. A 
peroration pertinent to such a discourse would be 
double and twisted. But we have seen, that every 
sermon ought to be characterized by the utmost 
unity ; that it should approximate to the topical 
form, even when it does not employ it, and should 
always approach as nearly as possible to the ora- 
tion, by containing but one proposition, or develop- 
ing but one general truth. Hence, the conclusion of 
the sermon is appropriate, only as it is single and 
incomplex, in its structure and spirit. It matters 
not what the proposition or subject may have been, 
let the direct concluding address be in entire har- 
mony with it. Some homiletists lay down the 
rule : " Always conclude with the gospel ; always 
end with the hopes and promises." This, we think, 
is a false rule, both rhetorically and morally. If 
the law has been preached, then let the conclusion 
be legal, damnatory, terrible. If the gospel has 
been preached, let the conclusion be winning, 
encouraging, and hopeful. Then the sermon is a 
homogeneous composition, developing one theme, 
and making a single impression. A preacher 



PLAN OF A SEEMON. 207 

should know, beforehand, the wants of his audi- 
ence, and deliberately make up his mind, in respect 
to the species of impression which it is desirable 
to produce. When this point is settled, then 
let him not be diverted from his purpose, but do 
what he has undertaken. If he judges that mercy 
and love are the appropriate themes for the hour, 
let him present them to the hearer's mind, and 
apply them to the hearer's heart, without any let or 
hindrance. And if he judges that Divine justice 
needs to be exhibited, and set home to the con- 
science, let him not temper or soften it, by a mixed 
peroration, in which, owing to the brevity of the 
treatment to which he is now shut up, the two oppo- 
site ideas of love and wrath will inevitably neu- 
tralize each other, in the mind of the auditor. 

The rule above mentioned is also indefensible, 
on moral grounds. It is not upright in a preacher, 
either from fear of man, or from a false kindness, 
to shrink, in the peroration, from a plain and solemn 
application of the subject of his discourse. He is 
in duty bound, to make the truth which he has 
established bear with all its weight, and penetrate 
with all its sharpness. The spirit with which he 
should do this, should be Christian. Let him not 
dart the lightnings, or roll the thunders, except 
with the utmost solemnity, the utmost fear of God, 
the utmost love of the human soul, and the utmost 
solicitude lest he be actuated by human pride, or 
human impatience. " "Were you able to preach the 



208 HOMILETICS. 

doctrine tenderly ?" said McClieyne to a friend, who 
had spoken to him of a sermon which he had deliv- 
ered upon endless punishment. Perhaps the imper- 
fection of his own Christian character is never seen 
more clearly by the preacher, than in the manner 
in which he constructs, and delivers, the perorations 
of his solemn discourses. He finds himself run- 
ning to extremes. Either he is afraid to be plain 
and pungent, in applying the truth, and thereby 
puts a sheath upon the sword of the Spirit, and 
muffles those tones which ought to sound startling 
as a fire-bell at midnight, or else he is impatient 
with his drowsy auditors, or is puffed up with self- 
conceit, and thunders and lightens in his own 
strength, and, what is worse, for his own purposes. 
"Put the lust of self" says Coleridge, " in the forked 
lightning, and it becomes a spirit of Moloch." Self, 
in all its phases, must be banished from a solemn 
application of an awfal doctrine. The feeling of 
the preacher should be that of the timid, shrinking, 
but obedient Jeremiah, when bending under the bur- 
den of the Lord. " Then said I, Ah ! Lord God ! 
behold I cannot speak : for I am a child. But the 
Lord said unto me, Say not, I am a child : for thou 
shalt go to all that I send thee, and whatsoever I 
command thee, thou shalt speak." 

Appropriateness and singleness, then, should 
characterize the concluding address of the sermon. 
Bringing all the teachings of the discourse into a 
single burning focus, it should converge all the rays 



PLAN OF A SEEMON. 209 

of truth upon a single spot. That spot is the point 
in the hearers soul, where the feelings and the con- 
science come together. Any auditor whose affec- 
tions are roused, and whose conscience is stirred, 
may be left to himself, and the Spirit of God ; and 
any peroration which accomplishes this work, is 
eloquent. 

The question arises at this point, whether the 
conclusion by direct address should refer to both 
classes of hearers, the regenerate and unregenerate. 
The answer depends upon the contents and charac- 
ter of the sermon. It is possible, that a discourse 
may establish a proposition that admits of a legiti- 
mate application, to both the regenerate and the un- 
regenerate ; though in this case, it will generally be 
found that the application is more easy, natural, and 
forcible, to one class than to the other. The doc- 
trine that man is an accountable being, for example, 
may be legitimately applied to the Christian, in or- 
der to stimulate him to greater fidelity ; and yet its 
strongest and most impressive application is to the 
impenitent man, who has made no preparation to 
meet the coming doom. In such an instance as this, 
good judgment would decide, that the address to 
that party to whom the subject had a less direct 
application, should be very brief, — a hint, rather 
than an application, — the intensity and energy of 
the peroration being aimed at that party most im 
mediately, and evidently, concerned with the subject. 

Hence, in laying down a general rule, we would 
14 



210 HOMILETICS. 

say in answer to the question, that the conclusion 
should be directed to but one class in the audience. 
If the proposition or subject applies most plainly 
to the church, then address the church in the close. 
If it applies most significantly to the congregation, 
then address the congregation. Without, however, 
laying down this rule as a stiff one, to which there 
are no exceptions, it is safest, in general practice, to 
allow that unity of aim and singleness of pursuit, 
which is unquestionably the constituent principle of 
eloquent discourse, a free operation. Let unity run 
clear through the sermon, and clear out. If there 
be other lessons to be taught from the text, teach 
them in other sermons. If there be other applica- 
tions of truth, make them in other discourses. It is 
not, as if the preacher had no other opportunity ; 
as if he must say every thing in one sermon, and ap- 
ply every thing in a single discourse. He has the 
year, and the years before him, in which to make 
full proof of his ministry ; in which to exhibit the 
truth upon all sides, and to apply it to all classes 
of men. Let him, therefore, make each sermon a 
round and simple unit, and trust to the whole series 
of his sermons, to impart a full and comprehensive 
knowledge of the Christian system, and to make a 
complete application of it to all grades and varieties 
of character. 

Having thus considered the two species of con- 
clusion, it may be asked, if it is proper to employ 
both in one and the same discourse. We answer, 



PLAN OF A SEEMON. 211 

that, although it may occasionally be allowable to 
draw inferences from a proposition, and afterwards 
end with a direct address to the hearer, yet this 
should be done very rarely. If the inferences do 
not possess sufficient self-applying power, and need 
the urgency of direct address to enforce them, this 
proves that they are defective. In this case, it is 
wiser to bestow more care upon the inferences, and 
to endeavor to construct a true and adequate infe- 
rential conclusion. If the inferences are intrinsi- 
cally feeble, no amount of earnest peroration can 
remedy this defect. Generally speaking, therefore, 
it is an indication of inferiority in a sermon if it has 
a mixed conclusion, and yet there may be an excep- 
tion to this general rule. If, owing to the abstruse 
nature of the proposition, or the subject, the infe- 
rential matter in the sermon, though more practical 
and plain than the argumentative matter, is yet con- 
siderably recondite and abstract, the preacher may 
do the most he can towards impressing his subject 
upon the audience, by a direct address to them. In 
some such case as this, which should be a rare one, 
and must be, from the fact that but few themes of 
this highly abstruse nature come within the pro- 
vince of sermonizing, the preacher may employ both 
species of conclusion, not because it contributes 
to the greater perfection of the plan of a sermon, 
but because it is a choice of evils, and the best that 
can be done under the difficulties of the particular 
and rare case. 



212 HOMTLETICS. 

In closing this discussion of the plan and its seve- 
ral parts, the question naturally arises, whether a 
plan should invariably be formed before the process 
of composition begins. It is plain, from what has 
been said, that there will be a variety in the ser- 
mons of the same preacher, in respect to the dis- 
tinctness with which the plan, and its parts, show 
themselves in the discourse. Sometimes the skele- 
ton will appear through the flesh, so as to exhibit 
some angularity ; and sometimes it will be so clothed 
upon, as to render its presence more difficult of de- 
tection. Sometimes the plan will be prominent, 
and sometimes it will be known to exist, only by the 
general unity and compactness of the sermon. But 
although there will be this variety in the sermon 
itself, there should be no variation in the method of 
constructing it. The sermonizer should uniformly 
form a plan, before beginning to compose. The plan 
may sometimes be fuller, and more perfect, than at 
others ; but a plan of some sort, of more or less per- 
fection, should invariably be formed in the outset. 

By this, it is not meant, that in every particular 
the sermonizer must severely confine himself to his 
skeleton ; never modifying the plan, after he has 
begun to compose. It will sometimes occur, and 
this perhaps quite often, that the endeavor to fill 
out the plan will reveal faults, that were not seen 
while constructing it. These faults must be re- 
moved, and this leads to a modification of the plan 
itself, in and during the process of composition. 



PLAN OF A SEEMOK 213 

Indeed, in some instances, the first attempt at com- 
position serves merely to introduce the mind into 
the heart of the subject, and to originate a truly 
organic method of developing it, — a second process 
of composition, a re- writing, being necessary to the 
completion and perfection of the discourse. Prob- 
ably, the master-pieces of eloquence were composed 
in this manner. The first, second, or even third 
draught served, principally, to elaborate a thorough 
and perfect plan, — to set the mind upon the true 
trail, and enable it, in the phrase of Bacon, to 
"hound" the nature of the subject, and reach the 
inmost lurking-place of the truth. When this work 
was accomplished, the mind of the orator was then 
ready for that last draught, and elaboration, which 
resulted in the master-piece and model for all 
time. 

But, although the sermonizer may modify his 
plan after he has begun to compose, he may not 
begin to compose without any plan. He is to 
construct the best scheme possible, beforehand, and 
to work under it, as the miner works under his 
movable hurdle ; never disturbing the outside, or 
the main props, but frequently altering the interior 
and secondary frame-work, as the progress of his 
labor may require. 1 



1 Skeletonizing is to sermon- sketching the human figure, and 

izing, what drawing is to painting, a knowledge of its anatomy. In 

The foundation of superior ex- this consisted, principally, the pre- 

cellence in this art, is talent in eminence of Da Vinci and Michael 



214 HOMILETICS. 

The evils of sermonizing, without skeleton- 
izing, are many and great. In the first place, the 
preacher's mind loses its logical and constructive 
ability. In a previous chapter, attention was 
directed to the excellent influence exerted by the 
analysis of sermons, and the effort to detect the 
plan contained in them. All that was there said 
in this reference, applies, with even greater force, 
to the actual construction of plans, for the preacher's 
own purposes. ~No mind can be methodical, that 
does not actually methodize. No mind can be 
constructive, that does not actually construct. If, 
therefore, the sermonizer neglects this practice of 
skeletonizing, and begins to compose without a 
settled scheme, writing down such thoughts and 
observations as spontaneously present themselves, 
his intellect will surely, and at no slow rate, lose 
all its logical ability and all its methodizing talent. 
The fundamental power of the rhetorician and 
orator, the organizing power, will disappear. And 



Angelo, both of whom possessed a of his art. An outline sketch 
wonderful anatomical knowledge, of Angelo is more full of meaning, 
and exhibited it in their figures, than a hundred paintings in 
The lack of this knowledge, and which there is no anatomy, 
skill, cannot be compensated for, Eetzsch's " Outlines" are wonder- 
by other excellencies. Sir Joshua fully full of life, and meaning, 
Eeynolds, owing to the defect of without any filling up from paint- 
his early artistic education in this ing, because of the knowledge of 
reference, confined himself to the human frame, and the conse- 
portrait painting ; knowing, that quent significance of attitudes, 
he could do nothing in historical which they display, 
painting, and the higher ranges 



PLAN OF A SEKMON. 215 

if, as is apt to be the case, parallel with this disuse 
of the understanding and the reason, there is an 
exorbitant development of the fancy and imagina- 
tion, the very worst consequences ensue. The 
preacher becomes a florid and false rhetorician, 
composing and reciting mere extravaganzas. He 
degenerates into a rhapsodist, making a sensation, 
for the moment, in the sensibilities of a staring 
audience, but producing no eloquent impression, 
upon their higher faculties. There is no calculating 
beforehand, in respect to the issues of such a mind. 
Beversing the lines which the poet applied to his 
own composition, we may say of the discourse of 
a preacher of this character, 

" Perhaps 't will be a sermon, 
Perhaps 't will be a song." 

Secondly, even supposing that, owing to the fact 
that the preacher's mind is not imaginative, his 
preaching does not become rhapsodical, and feeble, 
yet, if he neglects the practice of skeletonizing, he 
becomes rambling and diffuse. Having no leading 
idea, branching off into natural ramifications, by 
which to guide his mental processes, they run and 
ramble in every direction. The law of association 
is the sole law of his intellect. He follows wher- 
ever this leads him ; and the law of association, in 
an illogical, unreflecting mind, is the most whimsi- 
cal and capricious of laws. It associates the oddest 
and most heterogeneous things, and suggests the 



216 HOMILETICS. 

strangest and most disconnected ideas. The course 
which trains of thought take in such a mind, re- 
sembles the trails, and tracks, of the myriads of 
worms that are brought up out of ground, by 
a warm June rain. Sometimes, such a mind real- 
ly attempts to be methodical, and then the dis- 
course reminds one of Burke's description of Lord 
Chatham's cabinet : " He made an administration 
so checkered and speckled ; he put together a piece 
of joinery so crossly indented, and whimsically 
dove-tailed; a cabinet so variously inlaid; such a 
piece of diversified mosaic ; such a tesselated pave- 
ment without cement ; here a bit of black stone, 
and there a bit of white, that it was indeed a very 
curious show ; but utterly unsafe to touch, and 
unsure to stand on." 1 

Lastly, the neglect to form a plan, previous to 
composing, results in a declamatory and hortatory 
style of sermonizing. If an immethodical preacher 
does not fall into one or both of the faults last 
mentioned, he falls into this one. If. he has no 
imagination, and no ideas, not even rambling and 
disconnected ones, then there is nothing left for 
him but to declaim, and exhort ; and this manner 
of preaching is, perhaps, the most ineffectual and 
worst of all. 

Certainly, such evils as the three we have men- 
tioned, constitute the strongest of reasons for not 

1 Btteke : Speech on American Taxation. 



PLAN OF A SEKMON. 217 

neglecting the plan of an oration ; for devoting the 
utmost attention, and uniform attention, to the 
logical organization of the sermon. It is a sin, for 
the preacher to be a mere rhapsodist. It is a sin, 
if he is a mere rambling babbler. It is a sin, if he 
is a mere declamatory exhorter. He is solemnly 
bound to be an orator, — a man who speaks on a 
method, and by a plan. 



CHAPTEE IX. 

EXTEMPORANEOUS PREACHING. 

The discussion of the subject of Homiletics 
would be incomplete, if it did not include the topic 
of Extemporaneous Preaching. 

This species of Sacred Eloquence has always 
existed in the Church, and some of the best periods 
in the history of Christianity have been character- 
ized by its wide prevalence, and high excellence. 
The Apostolic age, the missionary periods in Patris- 
tic and Mediaeval history, the age of the Reforma- 
tion, the revival of evangelical religion in the Eng- 
lish Church in the eighteenth century, in connection 
with the preaching of Wesley and "Whitefield, and 
the " Great Awakening," in this country, were 
marked by the free utterance of the extemporane- 
ous preacher. Being now too much neglected, by 
the clergy of those denominations which both fur- 
nish, and require, the highest professional education, 
— a clergy, therefore, who have the best right to 
employ this species of sermonizing, — there is reason 
for directing attention to it. In discussing this 



EXTEMPOBANEOUS PEEACHING. 219 

subject, we shall, first, speak of the nature of 
extemporaneous preaching, and, then, of some of 
the requisites in order to its successful practice. 

I. The term " extemporaneous,' ' as commonly 
employed, denotes something hurried, off-hand, and 
superficial, and general usage associates imperfec- 
tion, and inefficiency, with this adjective. There is 
nothing, however, in the etymology of the word, 
which necessarily requires that such a signification 
be put upon it. Extemporaneous preaching is 
preaching ex tempore, from the time. This may 
mean either of two things, according to the sense 
in which the word tempus is taken. It may denote, 
that the sermon is the hasty, and careless, product 
of that one particular instant of time, in which the 
person speaks ; the rambling and prolix effort of 
that pwnctum temporis, which is an infinitely small 
point, and which can produce only an infinitely 
small result. This is the meaning too commonly 
assigned to the word in question, and hence, inferi- 
ority in all intellectual respects is too commonly 
associated with it, both in theory and in practice. 
For it is indisputable, that the human mind will 
work very inefficiently, if it works by the minute 
merely, and originates its products, under the spur 
and impulse of the single instant alone. 

But, the phrase " extemporaneous preaching " 
may and should mean, preaching from all the time, 
past as well as present. Behind every extempora- 
neous sermon, as really as behind every written 



220 HOMTLETICS. 

sermon, the wliole duration of the preacher's life, 
with all the culture and learning it has brought 
with it, should lie. The genuine extemporaneous 
discourse, as really as the most carefully written 
discourse, should be the result of a sum-total, — the 
exponent of the whole past life, the whole past dis- 
cipline, the whole past study and reflection of the 
man. Sir Joshua Reynolds was once asked, by a 
person for whom he had painted a small cabinet 
picture, how he could demand so much, for a work 
which had employed him only five days. He 
replied : " Five days ! why, sir, I have expended 
the work of thirty-five years upon it." This was 
the truth. Behind that little picture, there lay the 
studies, the practice, and the toil, of a great genius, 
for more than three decades of years, in the paint- 
er's studio. It is not the mere immediate effort 
that must be considered, in estimating the nature 
and value of an intellectual product, but that far 
more important preparatory effort that went before 
it, and cost a lifetime of toil. The painter's reply 
holds good, in respect to every properly constructed 
extemporaneous oration. It is not the product of 
the mere instant of time in which it is uttered, but 
involves, equally with the written oration, the whole 
life, and entire culture of the orator. 

Taking this view of the nature of extempora- 
neous preaching, it is plain that there is not such a 
heaven-wide difference between it, and written 
preaching, as is often supposed. There is no mate- 



EXTEMPORANEOUS PREACHING. 221 

Hal difference, between the two. The extempora- 
neous sermon must be constructed upon the same 
general principles of rhetoric and hoiniletics, with 
the written sermon, and must be the embodiment 
and result of the same literary, scientific, and pro- 
fessional culture. The difference between the two 
species of discourses is merely formal. And even 
this statement is too strong. There is not even a 
strictly formal difference, for the very same style 
and diction, the very same technically formal proper- 
ties, are required in the one as in the other. The 
difference does not respect the form as distinguished 
from the matter of eloquence, but merely the form of 
the form. In extemporaneous preaching, the form is 
oral, while in other species it is written. There is, 
therefore, not only no material difference between 
the two, but there is not even a rigorously and 
strictly formal difference. Both are the results 
of the same study, the same reflection, the same 
experience. The same me is the author of both, 
and both alike will exhibit his learning or his igno- 
rance, his mental power or his mental feebleness, 
his spirituality his unspirituality. An ignorant, 
undisciplined, and unspiritual man cannot write a 
good sermon; neither need a learned, thoroughly 
disciplined, and holy man, preach a bad extempora- 
neous sermon. For nothing but the want of prac- 
tice would prevent a learned mind, a methodical 
mind, a holy mind, from doing itself justice and 
credit in extemporaneous oratory. 



222 HOMTLETICS. 

A moment's consideration of the nature and ope- 
rations of the human mind, of its powers by nature, 
and its attainments by study, is sufficient to show 
that the difference between written and unwritten 
discourse is merely formal, and less than strictly 
formal; is secondary, and highly secondary. The 
human intellect is full of living powers of vari- 
ous sorts, capable of an awakened and vigorous 
action, which expresses and embodies itself in lite- 
rary products, such as the essay, the oration, the 
poem. But, is there any thing in the nature of these 
powers, which renders it necessary that they should 
manifest themselves in one, and only one, way % Is 
there any thing in the constitution of the human 
mind, that compels it to exhibit the issues of its 
subtle and mysterious agency, uniformly, and in 
every instance, by means of the pen ? Is there any 
thing in the intrinsic nature of mental discipline, 
which forbids its utterance, its clear, full, and 
powerful utterance, by means of spoken words ? 
Must the contents of the heart, and intellect, be, 
of necessity, discharged only by means of the 
written symbol of thought? Certainly not. If 
there only be a mind well disciplined, and well 
stored with the materials of discourse, the chief 
thing is secured. The manner, whether written or 
oral, in which it shall deliver itself, is a secondary 
matter, and can readily be secured by practice. 
If the habit of delivering thought without pen in 
hand were taken up as early in life, by the edu- 



EXTEMPORANEOUS PREACHING. 223 

cated clergy, and were as uniform and fixed, as is 
the habit of delivering it with pen in hand, it would 
be just as easy a habit. If it be supposed, that 
unwritten discourse is incompatible with accuracy 
and finish, the history of literature disproves it. 
Some of the most elaborate literary productions 
were orally delivered. The blind Homer extem- 
porized the Iliad and Odyssey. Milton, in his 
blindness, dictated to his daughter the Paradise 
Lost. Walter Scott often employed an amanuensis, 
when weary of composing with the pen in hand. 
Caesar, it is said, was able to keep several amanu- 
enses busy, each upon a distinct subject ; thus 
carrying on several processes of composition, with- 
out any aid from chirography. The private secre- 
tary of Webster remarks of him : " The amount of 
business which he sometimes transacted, during a 
single morning, may be guessed at, when it is men- 
tioned, that he not unfrequently kept two persons 
employed, writing at his dictation, at the same time ; 
for, as he usually walked the floor on such occasions, 
he would give his chief clerk in one room a sen- 
tence, to be incorporated in a diplomatic paper, and, 
marching to the room occupied by his private secre- 
tary, give him the skeleton, or perhaps the very lan- 
guage, of a private letter." 1 A writer in the Quar- 
terly Review remarks, that " it was in the open air, 
that Wordsworth found the materials for his poems, 

1 Lanmaist : Private Life of Webster, p. 84. 



224 HOMILETICS. 

and it was in the open air, according to the poet 
himself, that nine-tenths of them were shaped. A 
stranger asked permission of the servant, at Bydal, 
to see the study. i This,' said she, as she showed the 
room, ' is my master's library, where he keeps his 
books, but his study is out of doors.' The poor 
neighbors, on catching the sound of his humming, 
in the act of verse-making, after some prolonged 
absence from home, were wont to exclaim, ' There 
he is ; we are glad to hear him booing about again.' 
From the time of his settlement at Grasmere, he 
had a physical infirmity, which prevented his com- 
posing pen in hand. Before he had been five min- 
utes at his desk, his chest became oppressed, and a 
perspiration started out over his whole body ; to 
which was added, in subsequent years, incessant 
liability to inflammation in his eyes. Thus, when 
he had inwardly digested as many lines as his 
memory could carry, he usually had recourse to 
some of the inmates of his house, to commit them 
to paper." 1 

There is, therefore, nothing in the nature of 
extemporaneous preaching incompatible with tho- 
roughness of insight, clearness of presentation, or 
power of expression. Whether an unwritten sermon 
shall be profound, lucid, and impressive, or not, de- 
pends upon the preacher. If, after the due amount 
of immediate labor upon it, it fails to possess 

1 London Quabteely Eeview : Vol. XCII, p. 212. 



EXTEMPOKAOTSOUS PBEACHETO. 225 

the qualities of good discourse, it is because the 
author himself lacks either learning, discipline, or 
practice, and not because there is any thing in the 
nature of the production in question, to preclude 
depth, clearness, and effectiveness. 

The truth of these remarks will be still more 
apparent, if we bear in mind, that the extemporane- 
ous sermon has not had the due amount of work 
expended upon it. It has too often been resorted 
to, in idle and indolent moods, instead of being the 
object, upon which the diligent and studious 
preacher has expended the best of his power, and 
the choicest of his time. Again, the extempora- 
neous sermon has not been the product of perse- 
vering practice, and of the skill that comes from 
persevering practice. The preacher, in the tremor 
of his opening ministry, makes two or three attempts 
to preach extempore, and then desists. Remember- 
ing the defects of these first attempts, and compa- 
ring them with the more finished discourses which 
he has been in the habit, and practice of writing, he 
draws the hasty and unfounded inference, that, 
from the nature of the case, oral discourse must be 
inferior to written discourse. But who can doubt, 
that with an equal amount of practice, of patient, 
persistent practice, this species of sermon might be 
made equal to the other, in those solid qualities in 
which, it must be confessed, it is too generally infe- 
rior ? Who can doubt, that if the clergy would 
form the habit, and acquire the self-possession and 
15 



226 HOMILETICS. 

skill, of tlie lawyer, in respect to unwritten dis- 
course, and then would expend the same amount of 
labor upon the unwritten, that they do upon the 
written sermon, it would be as profound, as logical, 
as finished, and more effective? The fact is, that 
there is nothing in the oral, any more than in the 
written method of delivering thought, that is fitted 
to hamper the operations of the human mind. If 
an educated man has truth and eloquence within 
him, it needs nothing but constant practice, to bring 
it out in either form he pleases, in written, or in 
extemporaneous language. Habit and practice will, 
in either case, impart both ability and facility. 
Take away the skill which is acquired by the 
habitual practice of composing with the pen in 
hand, and it would be as difficult for one to deliver 
his thoughts in writing, as it is for one who has 
acquired no skill by the practice of extemporaneous 
discourse, to deliver his thoughts orally. Nay, how 
often, when the thoughts flow thick and fast, is the 
slow pen found to impede the process of composi- 
tion. In such a case, the mind yearns to give itself 
vent in unwritten language, and would do so, if it 
had only acquired the confidence before an audience, 
and the skill, which are the result, not of mere 
nature but, of habit and practice. 

II. The truth of these assertions, respecting the 
intrinsic nature of extemporaneous preaching, will 
be still more evident, by considering the chief requi- 
sites, in order to the attainment of the gift. It 



EXTEMPORANEOUS PREACHING. 2 2 7 

will be found, that provided these exist, the 
■unwritten sermon affords an opportunity, for the 
display of all those substantial qualities which are 
commonly supposed to belong to written sermons 
alone, and, in addition, of all those qualities which 
co-exist only with the burning words, and free 
delivery, of the orator untrammeled by a manu- 
script, and the effort to read it. 

1. The first requisite, in order to extemporane- 
ous preaching, is a heart glowing and heating with 
evangelical affections. The heart is the seat of life, 
the source of vigor, the spring of power. From 
this centre, vitality, energy, and impulse go out, 
and pervade the whole system. To the heart, 
whether in physiology or psychology, we must look 
for the central force. If profound feeling, the feel- 
ing that is grounded in reason and truth, pervade 
discourse, it will surely attain the end of eloquence, 
and produce deep movement in the hearer. That 
peculiar energy, issuing from the heart, which we 
designate by the word emotion, must mix and min- 
gle with the energy issuing from the intellect, in 
order to the highest power of speech. It was 
because, as Macaulay says, " his reason was pene- 
trated and made red-hot by his passion," that Fox 
was one of the most effective and overwhelming of 
orators. And the same truth will be evident, if, 
instead of looking at the discourse itself, we con- 
template the action of the discoursed mind. In 
order that the human faculties may work with the 



228 HOMILETICS. 

greatest energy and harmony, the heart must be in 
the head, and the head in the heart. Never does 
the mind operate so powerfully, and with such 
truth and beauty of result, as when the faculty of 
cognition co-works with the faculty of feeling. If 
these two faculties become one and indivisible in 
action, the result is not merely truth, but living 
truth ; truth fused and glowing with all the feeling 
of the heart, and feeling mingled with, and made 
substantial by, all the truth of the head. The light 
is heat, and the heat is light. 

These remarks respecting the function, and 
agency of the heart, are true in every province, but 
especially in that of religion. The inmost essence 
of religion itself has been placed by Schleiermacher, 
one of the profoundest of the German theologians, 
solely in feeling. It is, probably, an error, to make 
either knowledge or feeling, by itself, and apart 
from the other, the ultimate essence of religion. 
Eeligion is neither knowledge in isolation, nor feel- 
ing in isolation, but a most original and intimate 
synthesis of both. If either element by itself be 
regarded as the sole and single constituent, theol- 
ogy becomes either rationalistic and speculative, or 
else mystical and vague. And yet, even those 
theologians whose scientific spirit has led them to 
emphasize creeds, and made them shy of senti- 
mental religion, have always acknowledged that the 
heart is not only the seat of piety, but one impor- 
tant source of theological science itself. 



EXTEMP0BANE0US PBEACHmG. 229 

If this is true, in reference to the theologian, it 
is still more so, in reference to the preacher. He 
needs the strong stir and impulse of holy affections, 
in order to succeed in his vocation ; and, especially, 
when he has not the written discourse upon which 
to rely. A heart replete, and swelling, with the 
grand emotions of Christianity, is a well of water 
springing up into everlasting life and power, for it 
is fed from infinite fountains. With what force, 
vividness, and natural method, also, does the Chris- 
tian, destitute, it may be, of mental discipline and 
culture, sometimes speak upon the subject of reli- 
gion, out of a full heart. What wonderful insight, 
does he oftentimes display, into the very depths of 
religion and theology, thus proving the truth of the 
saying, " the heart sees further than the head." Or, 
to take another instance, with what power and 
fresh originality does the convicted sinner utter 
himself upon the doctrine of human guilt, when he 
is full of the awful feeling itself. Given, a heart 
filled with intelligent rational emotion respecting 
any subject, and the primal power by which effective 
discourse upon it is to be originated, is given also. 

Now, so far as this first requisite in order to the 
practice of extemporaneous preaching is concerned, 
it can most certainly be secured by every preacher. 
Nay, he is presumed to possess it, as that which, in 
a great degree, justifies him in entering the minis- 
try. Let him by prayer and meditation, first purify 
the feeling of his heart, and then render it more 



230 HOMILETICS. 

deep and intense by the same means, and he will 
be prepared to speak freely, and forcibly, to the 
human heart. Let him take heed that his feeling 
be spiritual, an affection, in distinction from a pas- 
sion, 1 the product of God's "Word and Spirit, and 
not the mere excitement of the sensibilities, and he 
will preach with the demonstration of the spirit, 
and with power, as did Paul, " without notes," 
though it may be in weakness, and in fear, and in 
much trembling, and not with enticing words. 

2. In the second place, a methodizing intellect is 
requisite, in order to successful extemporaneous 
preaching. By a methodizing intellect is meant, 
one which spontaneously works in a logical manner, 
and to which consecutive reasoning has become 
natural. All truth is logical. It is logically con- 
nected and related, and that mind is methodical 
which detects this relation, and connection, as it 
were, by instinct. This natural logic, this sponta- 
neous method, is one great source of mental power. 
How readily do we listen to one who unfolds truth 
with a facile, and effortless precision, and how 
easily does his discourse win its way into us. 

We have said that truth is logical, in its essen- 
tial nature. But it is equally true, that the human 
mind is logical in its essential nature. For the 
truth and the mind are correlatives. One is set 



^ee the account of this ini- min: Rhetoric, p. 131, sq. 
portant distinction, "by There- 



EXTEMPORANEOUS PREACHING. 231 

over against the other. The truth is the object to 
be known, and the mind is the subject or agent to 
know it; and subject and object are antitheses, like 
hunger and food, like thirst and water. Conse- 
quently, in its idea, or, in other words, by its crea- 
tion, the human intellect is as logical in its struc- 
ture, as the truth is in its nature. By its constitu- 
tion, the mind is designed to be methodical and 
consecutive in its working, and to apprehend logical 
truth logically. 

Now, by reason of discipline and practice, the 
human intellect works towards this true end of its 
creation, and acquires an instinctive ability to think 
methodically, and to unfold consecutively any sub- 
ject presented to it. The exhibition of truth by a 
methodizing intellect is exhaustive (to use a term of 
Mackintosh), and the whole truth is thus unfolded 
in its substance, its connections, and relations. This 
methodizing talent developes a subject, unrolling it 
to the centre, and showing the whole of it. Kant 
has a chapter upon the architectonic nature of the 
pure reason, — by which he means, that innate 
system of laws which reason follows, in building up 
architecturally its conclusions, — and shows, that 
when these laws are followed, a logical whole is 
as certainly and naturally produced, as is the 
honeycomb with its hexagonal cells, when the bee 
follows the architectonic laws of instinct. 1 Now, a 

1 Kant : Kritik der reinen Ver- tonik cler reinen Vermmft.) 
nunft, p. 641 sq. (Die ArcMtek- 



232 HOMILETICS. 

methodizing mind is one which, by discipline and 
practice, has reached that degree of philosophic 
culture, in which these systematizing laws work 
spontaneously r , by their own exceeding lawfulness, 
and instinctively develope, in a systematic and con- 
secutive manner, the whole truth of a subject. The 
results of the operation of such a mind may well 
be called architecture ; for they are built up accord- 
ing to eternal law, in order, and beauty. There is 
no grander fabric, no fairer architectural structure, 
than a rational, logical system of truth. It is fairer, 
and more majestic than St. Peter's. A great system 
of thought rises like that cathedral with a 

" Vastness which grows ; but grows to harmonize, 
All musical in its immensities." 

In speaking of the heart as the seat of feeling, 
we had occasion to allude to its influence, in modi- 
fying the operations of the mind considered as a 
whole. It was seen, that it imparts vitality to the 
total mental action, and infuses vigor through all 
the products of this action. A methodizing intellect 
exerts a very important influence in the same refer- 
ence. Feeling, though vivific and energizing, is not 
precise and clear in its own nature. The man of all 
feeling has a vague and mystic tendency. Hence, 
the need of logic, in order that the energy issuing 
from the heart may be prevented from diffusing 
itself over too wide a surface, and may be guided 
into channels, and flow along in them. When a 



EXTEMP0EANE0US PEEACHESG. 233 

beating heart is allied with a methodizing mind, 
there is at once vigor and life, with clearness and 
precision. The warm emotions are kept from ex- 
haling, and becoming vapory and obscure, by the 
systematizing tendency of the logical faculty, and 
the hard, dry forms of logic are softened, and en- 
livened, by the vernal breath of the emotions. 

It is evident, that if the sacred orator possesses 
such a discipline of head and heart as has been 
described, it will be easy for him to apply it to any 
theme he chooses, and speak upon it in any manner 
he may elect. The human mind, when highly 
trained, can labor with success in almost every 
direction. Education is, in truth, not a dead mass 
of accumulations, but the power to work with the 
brain. If this power be acquired, it is a matter of 
secondary consequence, what be the special topic 
upon which the work is expended, or the particular 
manner, oral or written, in which the result is em- 
bodied. In the ancient gymnasium, the first pur- 
pose was to produce a muscular man, an athlete. 
When this was accomplished, it mattered little 
whether he entered the lists of the wrestler, or of 
the boxer, or of the racer. Nay, if he were tho- 
roughbred, he might attempt the pancratium itself, 
and carry off the laurels. Assuming the existence 
of such a salient heart, and such a methodical head, 
nothing but habitual practice is needed, to permit 
their employment before any audience whatsoever, 
and without the aid of a manuscript. If the 



234 HOMTLETICS. 

preacher has attained this facility of methodizing, 
and is under the impulse of ebullient, swelling 
affections, awakened by the clear vision of divine 
truths and realities, he will be able to speak power- 
fully, in any presence, and extempore. The furnace 
is full, and the moulds are ready. Nothing is needed, 
but to draw off; and when this is done, a solid and 
symmetrical product is the result. 

3. A third requisite, in order to the practice of 
extemporaneous preaching, is the power of amplifi- 
cation} By this is meant, the ability to dwell 
upon an important point or principle, until the 
hearer shall feel the whole force of it. It is the 
tendency of a thoughtful, and especially of a method- 
izing mind, to be satisfied with the great leading 
principles of a theme, and not to tarry long upon 
any one idea, however capital it may be. Such a 
mind is able to pass over a subject with great rapi- 
dity, by touching only the prominent parts of it, as 
the fabled Titans stepped from mountain to moun- 
tain, without going up and down the intervening 
valleys. But the common hearer, the popular audi- 
ence, cannot follow, and hence the methodical and 
full mind must learn to enlarge, and illustrate, until 
the principle is perceived in all its length and 
breadth, and the idea is contemplated in all its 
height and depth. Just in proportion, as the 
methodizing mind acquires this amplifying talent, 

1 Compare the Authok's " Discourses and Essays," p. 96. 



EXTEMP0EA1JE0US PEEACHLKTG. 235 

does it become oratorical ; without it, though there 
may be philosophy, there cannot be eloquence. 

But this talent will be rapidly acquired, by 
careful pains and practice in regard to it. The 
speaker needs merely to stop his mind, in its on- 
ward logical movement, and let its energy head 
back upon the idea, or the principle, which his 
feeling and his logic have brought out to view. 
Indeed, the tendency, after a little practice, will be 
to dwell too long, to amplify too much, when once 
the intellect has directed its whole power to a single 
topic. As matter of fact, the preacher will find, 
altogether contrary to his expectations, that his oral 
discourse is more expanded and diffuse than his 
written, than his extemporaneous sermon is longer 
than his manuscript. An undue amplification is 
the principal fault in the eloquence of Burke, who 
was one of the most methodical, and full minds in 
literary history. In the language of Goldsmith, he 

" went on refining, 

And thought of convincing, while they thought of dining." 

Hence, although never unwelcome to his readers, 
his magnificent amplification was sometimes tedious 
to his hearers. Though the British House of 
Commons, at the close of the last century, was not 
a "fit audience" for Burke, because it had but 
small sympathy with that broad, and high political 
philosophy, out of which his masculine and thought- 
ful eloquence sprang like the British oak from the 



236 HOMILETICS. 

strong black mould of ages, though Burke would 
not be the "dinner-bell" for the present British 
Parliament, still, his excessive amplification, un- 
doubtedly, somewhat impedes that rapid rush, 
and Demosthenean vehemence of movement, which 
distinguishes eloquence from all other species of 
discourse. 

4. A fourth requisite, in order to successful 
extemporaneous preaching, is a precise mode of 
expression. A methodical mind thinks clearly, and 
therefore the language should be select, and exact, 
that it may suit the mental action. If the orator's 
thoughts are distinct and lucid, he needs carefully 
to reject any and every word, that does not convey 
the precise meaning he would express. Indeed, 
rejection is the chief work, in clothing the thoughts 
of a highly disciplined mind. It is an error to 
suppose, that the main difficulty in extemporaneous 
preaching lies in the want of words, just as it is an 
error to suppose, that great natural fluency is an 
indispensable aid to it. Dr. Chalmers never 
acquired the ability to speak extempore, in a man- 
ner at all satisfactory to himself, or to his auditors, 
when they remembered, his written discourses. And 
the cause of this, according to his own statement, 
was, the unmastered and overmastering fluency of 
his mind. Thoughts and words came in on him, 
like a flood. In extemporaneous utterance, they 
impeded each other, to use his own expression, like 
water attempted to be poured all at once out of a 



EXTEMPORANEOUS PEEACHING. 237 

narrow-mouthed jug. A more entire mastery of 
his resources, a power to repress this fluency, to 
control the coming deluge, which might have been 
acquired by patient practice, would have rendered 
Chalmers a most wonderful extemporaneous preach- 
er, at the same time that it would have improved 
his written sermons, by rendering them less ple- 
thoric and tumid in style, and more exact and pre- 
cise in phraseology. 

Uncontrolled fluency is equally a hindrance to 
excellent poetical composition. Byron speaks of 
the " fatal facility " of the octo-syllabic verse. It 
runs too easily, to be favorable to the composition 
of thoughtful poetry. Some of Byron's own poe- 
try, and a great deal of Scott's, betrays this fatal 
facility, in a too abundant use of what Goldsmith 
humorously calls " the property of jinglimus." The 
melody is not subordinated to the harmony, the 
rhythm is monotonous, and the reader sighs after a 
more stirring and varied music. 

Natural fluency is a fatal facility in the orator 
also, unless he guards against it, by the cultivation 
of strict logic, and precise phraseology. Men gen- 
erally, even those who are reputed to be men of 
few words, are fluent when roused. When the feel- 
ings are awakened, and the intellect is working 
intensely, there are more thoughts and words than 
the unpractised speaker can take care of. What is 
needed is, coolness and entire self-mastery, in the 
midst of this animation and inspiration, so that it 



238 HOMILETICS. 

may not interfere with itself, and impede its own 
movement. What is needed is, the ability, in this 
glow of the heart, this tempest and whirlwind of 
feeling, to reject all thoughts that do not strictly 
belong to the subject, and all words that do not 
precisely convey ihe cool, clear thought of the cool, 
clear head. The orator must be able to check his 
thunder in mid volley. This is really the great 
art in extemporaneous discourse ; and it cannot be 
attained except by continual practice, and careful 
attention, with reference to it. The old and finished 
speaker always uses fewer and choicer words, than 
the young orator. The language of Webster during 
the last half of his public life was more select and 
precise, than it was previously. He employed fewer 
words, to convey the same amount of meaning, by 
growing more nice, and careful, in the rejection of 
those vague words which come thick and thronging 
when the mind is roused. Hence, the language he 
did use is full of meaning ; as one said, " every 
word weighs a pound." 

We have thus discussed the principal requisites, 
in order to successful extemporaneous preaching. 
It will be evident, that the subject has not been 
placed upon a weak foundation, or that but little 
has been demanded of the extemporaneous preacher. 
A heart full of devout and spiritual affections, a 
spontaneously methodizing intellect, the power of 
amplification, and a precise phraseology, are not 
small attainments. A great preparation has been 



EXTEMPOKANEOUS PKEACHING. 239 

required, on the part of him who preaches unwrit- 
ten sermons ; but only because it is precisely the 
same that is required, in order to the production of 
excellent written discourse. If this preparation 
has actually been made, — if his heart is full, and his 
intellect spontaneously methodical in its working ; 
if he can dwell sufficiently long upon particular 
points, and can express himself with precision, — 
then, with no more immediate preparation than is 
required to compose the written sermon, and no 
less, the preacher may speak as logically as he does 
when he writes, and even more freshly and impres- 
sively. But, as was remarked in the beginning of 
the chapter, the extemporaneous sermon will be the 
j)roduct, not of the particular instant but, of all the 
time of the speaker's life, — of all the knowledge 
and culture he has acquired, by the sedulous disci- 
pline of his intellect, and the diligent keeping of 
his heart. Whether, then, all may preach unwrit- 
ten sermons, depends upon whether all may acquire 
the requisites that have been described ; and to 
assert that the clergy, generally, cannot acquire 
them, would be a libel upon them. There have 
been instances of men so thorough in their learning, 
and so spontaneously methodical in their mental 
habits, that, even with little or no immediate prepa- 
ration, they could speak most logically and effect- 
ively. It is related of John Howe, that, "such 
were his stores of thought, and so thoroughly were 
they digested, he could preach as methodically 



240 HOMILETICS. 

without preparation, as others after the closest 
study." Robert Hall composed his singularly fin- 
ished and elegant discourses, lying at full length 
upon chairs placed side by side, a device to relieve 
acute pain. It is true, that these were extraordinary 
men, but not a little of their power arose from the 
simple fact, that they felt strongly, thought patient- 
ly, and practised constantly. 

And this brings us to the last, but by no means 
least important point, in the discussion of this sub- 
ject ; and this, is the patient and persevering prac- 
tice of extemporaneous preaching. These requisites 
to unwritten discourse that have been mentioned, 
may all be attained, and, as matter of fact, are at- 
tained in a greater or less degree, by every preacher 
who composes written sermons, and yet there be no 
extemporaneous discourse. Many a preacher is con- 
scious of possessing these capabilities, and can and 
does exert them through the pen, who would be 
overwhelmed and struck dumb, if he should be de- 
prived of his manuscript, and compelled to address 
an audience extemporaneously. These requisites 
must, therefore, actually be put into requisition. 
The preacher must actually speak extemporane- 
ously, and be in the habit of so doing. And there 
is one single rule, and but one, the observance of 
which will secure that uniform practice, without 
which the finest capacities will lie dormant and un- 
used. At the very opening of his ministry, the 
preacher must begin to deliver one extemporaneous 



EXTEMPORANEOUS PREACHING. 



241 



sermon on the Sabbath, and do so, uniformly, to the 
close of it. A resolute, patient, and faithful observ- 
ance of this rule will secure all that is needed. The 
preacher must pay no regard to difficulties in the 
outset, must not be discouraged or chagrined by 
the bad logic, or bad grammar, of his earlier at- 
tempts, must not heed the remarks and still less the 
advice of fastidious hearers ; but must prepare as 
carefully as possible for the task as it comes round 
to him, and perform it as earnestly, seriously, and 
scrupulously, as he does his daily devotions. 1 In 



1 The following was the method 
of Dr. Blackburn, a distinguished 
Southern preacher, in making the 
immediate preparation for un- 
written discourse, and we do not 
know of any better one. " In his 
studies and preparation for the 
pulpit, his plan was to fold a sheet 
of paper and lay it on his writing 
desk, and then commence walking 
backward and forward across the 
room, occasionally stopping to 
note down a head or leading sub- 
division of his thoughts, leaving 
considerable space under each 
note. Having thus arranged the 
plan of his discourse, which he 
called ' blazing his path,' borrow- 
ing a figure from backwoods life, 
he then proceeded to take up 
each head and subdivision sepa- 
rately, and amplify it in his mind, 
until he had thought his whole 
discourse through and through, 
stopping occasionally, as before, 
16 



to jot down a word or thought, 
sometimes a sentence or an illus- 
tration, under each division, until 
he had finished. Then taking up 
the paper, he would usually con 
it over again and again, now blot- 
ting out, now adding something. 
Thus he continued, until every 
part of the discourse was satisfac- 
torily arranged in his mind. The 
notes thus prepared, he usually 
took with him into the pulpit, 
but he rarely had occasion even 
to glance at them. He used to 
remark, ' I try to get the thoughts 
fully into my mind, and leave the 
language, generally, to the oc- 
casion.' " — Peesbyteeian Quae- 
teely Review, March, 1853. 

The importance of an early 
beginning, as well as of a constant 
practice, in order to extempo- 
raneous speaking, is illustrated 
by the following remark of Mr. 
Clay, to the students of a law 



242 HOMTLETICS. 

course of time, lie will find that it is becoming a 
pleasant process, and is exerting a most favorable 
influence upon his written sermons, and, indeed, upon 
his whole professional character. In each week, 
he should regularly preach one written sermon, and 
one unwritten semion, to " the great congregation." 
If the preacher must be confined to but one kind of 
discourse, then he should write. No man could 
meet the wants of an intelligent audience, year after 
year, who should always deliver unwritten dis- 
courses. But the clergy would be a more able and 
influential body of public teachers, if the two 
species of sermonizing were faithfully employed by 
them. The vigor and force of the unwritten sermon 
would pass over into the written, and render it 
more impressive and powerful than it now is, while 
the strict method and finished style of the written 
discourse would pass over into the unwritten. If 
the young clergyman lays down this rule in the out- 
set, and proceeds upon it, it is safe to prophesy a 
successful career of extemporaneous preaching, in 
his case. But if he does not lay it down in the very 

school: "I owe my success in life, quently in some distant barn, 

to one single fact, namely, that at with the horse and the ox for my 

the age of twenty-seven, I com- auditors. It is to this early prac- 

menced, and continued for years, tice of the great art of all arts, 

the practice of daily reading and that I am indebted for the pri- 

speaking upon the contents of mary and leading impulses that 

some historical or scientific book, stimulated me forward, and have 

These off-hand efforts were made shaped my entire subsequent his- 

sometimes in a corn-field, at oth- tory." 
ers in the forest, and not unfre- 



EXTEMPOEANEOTTS PEEACHTOa. 243 

outset, if lie delays until a more convenient season 
occurs for going up into the pulpit, and speaking 
without a manuscript, then it is almost absolutely 
certain, that, like the majority of his associates in 
the ministry, he will go through life, never deliver- 
ing a really excellent extemporaneous sermon. 

We are confident, that extemporaneous preach- 
ing should engage, far more than it does, the labor 
and study of the clergy. The more we think of it, 
the more clearly shall we see, that, as a species, it 
comes nearest to ideal perfection. It is a living 
utterance, out of a living heart and intellect, to liv- 
ing excited men, through no medium but the free 
air. It was the preaching of Christ and his apos- 
tles, of many of the early Fathers, of Luther and the 
Reformers. And whenever any great movement 
has been produced, either in Church or State, it has 
commonly taken its rise, so far as human agency is 
concerned, from the unwritten words of some man 
of sound knowledge, and thorough discipline, im- 
pelled to speak by strong feeling in his heart. 

If the clergy would study the Bible with a 
closer and more penetrating exegesis, 1 and that 
theological system which has in it most of the solid 
substance of the Bible, with a more patient and 

1 The relation of exegetical the revealed Word. He who is 

study to extemporaneous speak- accustomed to read a Gospel, or 

ing deserves a separate discus- an Epistle, over, and over, and 

sion. Nothing is more certain to over again, in the original Greek, 

make a fluent and ready speaker, becomes so saturated with its 

than the analytic examination of revelations, that he is as full of 



244 HOMILETICS. 

scientific spirit ; if they would habituate their intel- 
lects to long and connected trains of thought, and 
to a precise use of language ; then, under the im- 
pulse of even no higher degree of piety than they 
now possess, greater results would follow from their 
preaching. "When the clergy shall pursue theologi- 
cal studies, as Melancthon says he did, for personal 
spiritual benefit ; when theological science shall be 
wrought into the very soul, inducing a theological 
mood ; when thorough learning, and diligent self- 
discipline, shall go hand-in-hand with deep love for 
God and souls ; and when the clergy shall dare 
to speak to the people, with extemporaneous bold- 
ness, out of a full heart, full head, and clear mind, 
we may expect, under the Divine blessing, to see 
some of those great movements which characterized 
the ages of extempore preaching, — the age of the 
Apostles, the age of the Reformers, the age of John 
Knox in Scotland, the age of Wesley and Whitefield 
in England and America. 

matter as Elihu the friend of Job, perusal will not have this effect, 
and must speak that he may be but ten or twenty will, 
refreshed. A single philological 



CHAPTER X. 

THE MATTER, MANNER, AND SPIRIT OF PREACHING. 

The exposition of the methods, and maxims, by 
which homiletical discipline may best be acquired, 
demands, at its conclusion, some consideration of 
their practical application, in the actual work of the 
clerical profession. With what spirit ought the 
preacher to deliver his message? what should be 
its main driffc, and lesson ? how should the manner 
of his utterance compare with that of other pro- 
fessions % These are some of the questions, upon the 
right answer to which, depends very greatly the 
success of the clergyman. For, though his theory 
of Sacred Eloquence may be high, and true, yet a 
false spirit carried into his work, will vitiate all his 
science, and bring him short of his ideals. His great 
work, is to speak to the popular mind, upon the 
subject of religion, with a view to influence it, and, 
therefore, his oratorical efforts ought to be marked 
by that practical, and, so to speak, business-like 
manner, which is seen in the children of this world, 
who, in their generation, are oftentimes wiser than 



246 HOMILETICS. 

the children of light. The preacher has much to 
learn, from the legal profession. A lawyer goes 
into the court-room, in order to establish certain 
facts, and impress certain legal truths upon twelve 
men in the jury-box. He is, generally, an earnest 
and direct man. He may be somewhat diffuse and 
circuitous in his representations, but it will be 
found, that, in the end, he comes round to his case, 
and makes every thing bear upon the verdict which 
he desires. In like manner, the Christian minister 
is to go into the pulpit, in order to establish certain 
facts in regard to God and man, and to impress cer- 
tain religious truths upon all who come to hear 
him. He, too, ought to be marked by great energy 
and simplicity of aim. He should start upon his 
professional career, with a true and positive concep- 
tion of the work before him. The theme, then, is 
a wide one, and in order to convey the particular 
thoughts which we would present, in the briefest 
and most concise manner possible, we propose to 
speak of the matter, the manner, and the spirit of 
preaching. 

1. In respect to the matter, the ideas and truths, 
which the preacher shall bring before the popular 
mind, during the ten, twenty, or forty years in which 
he may address it, we affirm that he ought to con- 
fine himself to evangelical doctrine. If he is to err 
in regard to the range of subjects, let him err upon 
the safe side. It is undesirable, and unwise, for the 
pulpit to comprehend any thing more in its instruc- 



MATTER AND MANNER OF PREACHING. 247 

tions, than that range of inspired truth which has 
for its object the salvation of the human soul. It 
is true, that Christianity has a connection with all 
truth; and so has astronomy. But it no more 
follows, that the Christian minister should go be- 
yond the fundamental principles of the gospel, and 
discuss all of their relations to science, art, and 
government, in his Sabbath discourses, than that 
the astronomer should leave his appropriate field 
of observation, and attempt to be equally perfect in 
all that can be logically connected with astronomy. 
Life is short, and art is long. In the secular sphere, 
it is conceded that the powerful minds are those 
who rigorously confine themselves to one depart- 
ment of thought. Newton cultivated science, and 
neglected literature. Kant wrought in the quick- 
silver mines of metaphysics for fifty years, and was 
happy and mighty in his one work. These men 
made epochs, because they did not career over the 
whole encyclopedia. And the same is true in the 
sphere of religion. The giants in theology have 
dared to let many books go unread, that they might 
be profoundly versed in Revelation. And the 
mighty men in practical religion, the reformers, the 
missionaries, the preachers, have found in the dis- 
tinctively evangelical elements of Christianity, and 
their application to the individual soul, enough, and 
more than enough, to employ all their powers and 
enthusiasm. 

The Christian minister is not obligated to run 



248 HOMILETICS. 

out Christianity into all its connections and rela- 
tions. Neither he, nor the Church, is bound to 
watch over all the special interests of social, literary, 
political, and economical life. Something should 
be left to other men, and other professions; and 
something should be left to the providence of God. 
The Christian preacher can do more towards 
promoting the earthly and temporal interests of 
mankind, by indirection, than by direct efforts. 
That minister who limits himself, in his Sabbath 
discourses, to the exhibition and enforcement of 
the doctrines of sin and grace, and whose preaching 
results in the actual conversion of human beings, 
contributes far more, in the long run, to the progress 
of society, literature, art, science, and civilization, 
than he does, who, neglecting these themes of sin 
and grace, makes a direct effort from the pulpit to 
" elevate society." In respect to the secular and 
temporal benefits of the Christian religion, it is emi- 
nently true, that he that finds his life shall lose it. 
When the ministry sink all other themes in the one 
theme of the Cross, they are rewarded in a twofold 
manner : they see the soul of man born into the 
kingdom of God ; and then, as an inevitable conse- 
quence, with which they had little to do directly / 
but which is taken care of by the providence of 
God, and the laws by which He administers his 
government in the earth, they also see arts, sciences, 
trade, commerce, and political prosperity, flowing in 
of themselves. They are willing to seek first the 



MATTER AND MANNER OF PREACHING. 249 

kingdom of God and his righteousness, and find all 
these minor things, — infinitely minor things, when 
compared with the eternal destiny of man, — added 
to them by the operation, not of the pulpit, or of 
the ministry, but of Divine laws and Divine provi- 
dence. But, whenever the ministry sink the Cross, 
wholly or in part, in semi-religious themes, they are 
rewarded with nothing. They see, as the fruit of 
their labors, neither the conversion of the individual 
nor the prosperity of society. That unearthly ser- 
monizing of Baxter, and Howe, so abstracted from 
all the temporal and secular interests of man, so 
rigorously confined to human guilt and human re- 
demption, — that preaching which, upon the face of 
it, does not seem even to recognize that man has 
any relations to this little ball of earth; which 
takes him off the planet entirely, and contemplates 
him simply as a sinner in the presence of God, — 
that preaching, so destitute of all literary, scientific, 
economical, and political elements and allusions, — 
was, nevertheless, by indirection, one of the most 
fertile causes of the progress of England and Ame- 
rica. Subtract it as one of the forces of English 
history, and the career of the Anglo-Saxon race 
would be like that of Italy and Spain. 

The preacher must dare to work upon this 
theory, and make and keep his sermons thoroughly 
evangelical, in their substantial matter. The temp- 
tations are many, in the present age, to multiply 
topics, and to introduce themes into the pulpit, 



250 HOMILETICS. 

upon which Christ and his apostles never preached. 
It is enough that the disciple "be as his master. And 
if the Son of God, possessing an infinite intelli- 
gence, and capable of comprehending, in his intui- 
tion, the whole abyss of truth, physical and moral, 
natural religion and revealed, all art, all science, all 
beauty, and all grandeur, — if the Son of Grod, the 
Omniscient One, was nevertheless reticent regard- 
ing the vast universe of truth that lay outside of the 
Christian scheme, and confined himself to that range 
of ideas which relate to sin and redemption, — then, 
who are we that we should venture beyond his 
limits, and counteract his example ! 

2. Secondly, in respect to the manner in which 
the preacher is to address the popular mind, upon 
these fundamental truths of Christianity, he ought 
to use great directness of style and speech. The 
connection between the matter and the manner of a 
writer, is one of action and reaction. Clear, evan- 
gelical ideas favor lucid, earnest style. He who 
selects semi-religious topics, immediately begins to 
hyperbolize and elocutionize. ~No Demosthenean 
fire, no hearty idiomatic English, no union of energy 
and elegance, naturally issues when poetry is sub- 
stituted for theology, and the truths of nature are 
put in the place of the doctrines of grace. A lan- 
guid and diffuse manner, like that of moral essays, 
is the utmost that can be attained upon this 
method. 

And, on the other hand, a tendency to a direct, 



MATTER AND MANNER OF PREACHING. 251 

terse, vigorous mode of handling subjects, reacts 
upon the theological opinions of the preacher, and 
favors intensity and positiveness in his doctrinal 
views. Wordsworth, in conversing upon the style 
of a certain writer, which was peculiar and striking, 
remarked : " To be sure, it is the manner that gives 
him his power, but then, you know, the matter 
always comes out of the manner." 1 This is revers- 
ing the common statement of the rhetorician, who 
is in the habit of saying, that the manner comes 
out of the matter. But it contains its side of truth. 
~No man can cultivate and employ a vigorous, 
direct, and forcible rhetoric, without finding that 
he is driven to solid and earnest themes, in order 
to originate, and sustain it. Those slender and 
unsuggestive truths which lie outside of revelation, 
and which relate more to man's earthly than to his 
immortal nature, more to his worldly than his eter- 
nal destiny, prove too weak for a powerful and 
commanding eloquence, and, thus, the rhetorician 
of an earnest and natural type is driven by his 
very idea of style, to those themes of sin, guilt, 
judgment, atonement, grace, and eternal glory, 
which constitute the substance of Christianity, and 
are full of immortal vigor and power. | 

As the preacher goes forth, to speak, it may be 
for twenty or forty years continuously, to his fellow 
immortals, upon the awful themes of eternity, let 

1 Emerson : English Traits, p. 294. 



252 HOMTLETICS. 

Mm weigh well every word he utters, and make it 
the direct exponent of a vivid and earnest thought. 
He lives in an age more inclined to sentiment, than 
to ideas. The vicious and meretricious manner of 
the fugitive magazine, and review, is, just now, influ- 
encing the public taste, more than the dense and 
powerful style of the classical standards. Let him 
pay special attention, therefore, to his own manner. 
He should be a plain, direct, terse, and bold orator. 
He must employ the rhetoric which Jael used upon 
Sisera, putting his nail to the liead of his auditor, 
and driving it sheer and clear through his brain. 

3. And, finally, in respect to the spirit with 
which the preacher should deliver his ideas, we 
sum up all that can be said upon this point, when 
we urge him to speak the truth in love. An affec- 
tionate spirit is the type, and the model, for the 
Christian herald. The greatest of the graces is 
charity. This we are toiling after all our days, and 
this comes latest and slowest into the soul. If 
those who have preached the word for years were 
called upon to specify the one particular, in respect 
to which they would have their ministry recon- 
structed, it would be their deficiency in this mellow, 
winning, heavenly trait of St. John. Perhaps they 
can say that they have been measurably positive, 
earnest, plain, and truthful preachers; but, alas! 
they cannot be so certain in their affirmation, that 
they have been affectionate heralds of the Lord 
Jesus. Their love for Glod's honor and glory, and 



MATTER AND MANNER OF PREACHING. 253 

the welfare of the human soul, lias been too faint 
and feeble. This is the weak, and not the strong 
side of their service in the pulpit. 

It is well for the clergyman, to know this in the 
outset of his ministry, so that his efforts may be 
directed accordingly. That trait in which the 
human soul is most deficient, because it is most 
directly contrary to human selfishness, — that Chris- 
tian trait which is the most difficult, both to origi- 
nate and to maintain, — is, certainly, the one that 
should be before the eye of the Christian minister, 
from the beginning of his course. Other traits, 
unless toned down by this one, are liable to run 
into extremes that become positive faults. The 
preacher's lucid energy, for example, unless tem- 
pered by a tender affectionateness, may issue in an 
exasperating vehemence that defeats all the ends of 
preaching, and renders it impossible to " persuade " 
men to become reconciled to God, or even to " be- 
seech " them to become so. 

The preacher, then, must cultivate in himself, 
a genuine and sincere affection for man as man, for 
man as sinful and lost, and for God as the blessed 
and adorable Saviour of man. And, among the 
several means of educating himself in this direction, 
none is more effectual, than that strict confinement 
of his mind and heart to evangelical themes, which 
we have already recommended. If he would feel 
love for man's soul, he must distinctly see how pre- 
cious the soul is by its origin, and how deeply 



254 HOMILETICS. 

wretched and lost it is by its sin. If he would feel 
love towards God as the Kedeemer of man, he must 
distinctly see how great a self-sacrifice He has 
made, in order to the remission and removal of 
man's sin. If such topics as these are the infre- 
quent themes of his study and sermonizing, — if 
they are crowded out by other topics, which have 
no direct tendency to fill him with tender emotions 
in reference to God and man, but, on the contrary, 
puff up with pride, or perhaps lead to an undervalu- 
ation of evangelical doctrine, — then, he cannot be 
an affectionate preacher. He will never be able 
to say, as St. Paul did of himself, in reference to 
the Thessalonians : " "We were gentle among you, 
even as a nurse cherisheth her children : so, being 
affectionately desirous of you, we were willing to 
have imparted unto you, not the gospel of God 
only, but also our own souls, because ye were dear 
unto us." 1 

Of all the New Testament truths, none is equal 
to the doctrine of forgiveness through the blood of 
the dying Lord, in eliciting this divine and holy 
love. And therefore the preacher's meditation 
must be much upon this, and his speech very fre- 
quent upon it. The Eoman Catholic theologians, 
in their classification of the gifts and graces of the 
believer, mention the donum lachrymarum, the 
heavenly gift of tears. By it, they mean, that 

1 1 Thess. ii, 7, 8. 



MATTER AND MANNER OF PREACHING. 255 

tender contrition of soul which weeps bitterly, like 
Peter, under the poignant recollection of transgres- 
sion, and the sweet sense of its forgiveness. It is 
that free and outgushing sorrow, which flows from 
the strange unearthly consciousness of being vile, 
when tried by a perfect standard, and yet, of being 
the justified and adopted child of God. It is that 
relief which a Christian man craves for himself, 
when, after much meditation upon his sin, he still 
finds the heart is hard, and the soul is parched with 
inward heat that " turns the moisture into the 
drought of summer." This gift of tears is most 
intimately connected with the gift of love. From 
that soul which is forgiven much, and whose con- 
sciousness of the Divine mercy flows in the tears of 
the Magdalen, there issues a most profound affec- 
tion. We love the soul of man, and are willing to 
toil and suffer for its welfare, when we are melted 
down in gratitude and affection, because we have 
ourselves been forgiven. 

If, therefore, the Christian preacher would suf- 
fuse his thoughts with that yearning charity which 
St. Paul describes, let him live in the light of the 
Cross; let him feel the virtue of expiating blood 
in his conscience. The immediate intuition of the 
great Atonement, arms the preacher with a wonder- 
ful tenderness and power of entreaty. Other doc- 
trines are powerful, but this carries him beyond 
himself, and fills him with a deathless affection for 
God, and the soul of man, that seems madness 



256 HOMILETICS. 

itself to the natural mind. Whitefield's, Summer- 
field's, and McCheyne's glowing, and seraphic fer- 
vor, was inspired almost wholly by this single 
truth. And what a pathetic earnestness, what a 
tender and gentle sympathy, ever mingled with the 
strong flood-tide of Chalmers 5 emotion, after that 
memorable sickness, when he sat for weeks upon 
the brink of eternity, and there, in the face of end- 
less doom and death, obtained the first clear, calm- 
ing view of his dying Redeemer. 

The age and condition of the world demand 
ministers of this type. The preacher of this age is 
appointed to proclaim the gospel, at a period, when 
the Christian religion and chnrch are assailed by 
materialism in the masses, and skepticism in the 
cultivated. These are the two foes of Christ, whose 
presence he will feel wherever he goes. He will 
meet them in Christendom, and he will meet them 
in Paganism. It looks, now, as if Anti-Christ were 
making his final onset. Let him, therefore, adopt a 
positive method. He should not waste his strength, 
in standing upon the defensive. Christianity is 
not so much in need of apologetic, as of aggressive 
efforts. State its doctrines with plainness, and they 
will hold their ground. Fuse them in the fire of 
personal convictions, and utter them with the con 
fidence of an immediate perception, and they will 
not need the support of collateral argument. They 
are their own evidence, when once enunciated, and 



MATTER AND MANNER OF PREACHING. 257 

lodged in the conscience of man ; as much so, as 
the axioms of science. 

The Christian herald should go forth with faith 
and hope, remembering that the gospel of the Son 
of God is the only system that is not subject to 
fashions, and changes. It is the same now, that it 
was when St. Paul carried it to Athens, and St. 
John taught it in Ephesus. It will be the same 
system down to the end of the world. He is to be 
a co-worker with a mighty host in the rear, and 
another mighty host in the front. Why should he 
not be courageous, standing, as he does, in the cen- 
tre of a solid column, whose ranks are closed up, 
and which presents an impregnable front from what- 
ever side the foe may approach ? And why should 
he not be the boldest, and most commanding of 
orators, when he remembers, still more, that the 
gospel of the Son of Grod is the only system of truth, 
for whose triumph the Eternal One is pledged? 
He hath sworn by Himself, and the word has gone 
out of his mouth in righteousness, and shall not 
return : " Unto Him every knee shall bow." 
17 



CHAPTER XI. 

RECIPROCAL RELATIONS OF PREACHER AND HEARER. 

The orator is not an isolated person, but one 
who stands in living sensitive ray/port with an audi- 
tory, and therefore the discussion of the subject of 
Eloquence cannot be regarded as complete, without 
some account of the mutual relations of the par- 
ties. And there is more need of this exposition in 
reference to sacred, than to secular oratory, because, 
one whole side of the message which the Christian 
herald carries to man, is unwelcome. He must 
preach the condemning law, and present the severe 
aspects of truth. This renders it more difficult for 
him, to establish a harmonious relation between 
himself and his audience, than it is for the secular 
orator. The difficulty in the case will be most 
easily overcome, if both speaker and hearer have a 
clear understanding of the attitude, which each is 
morally bound to take towards the other. " Preach 
the preaching that I bid thee," is God's explicit 
command to the herald. " Take heed how ye 
hear," is His solemn message to the congregation. 



PEEACHEE A35TD HEAEEE. 259 

Botli parties must hear the message, and endeavor 
to come into right relations to each other, if they 
would receive the Divine blessing. "For," says 
Richard Baxter, " we bring not sermons to church, 
as we do a corpse for a burial. If there be life in 
them, and life in the hearers, the connaturality will 
cause such an amicable closure, that through the 
reception, retention, and operation of the soul, they 
will be the immortal seed of a life everlasting." 1 
This passage, from one of the most fervid and effec- 
tive of preachers, gives the clue to Christian elo- 
quence. Life in the preacher, and life in the hearer, 
— vitality upon both sides, — this, under God, is the 
open secret of successful speech. 

For, the relation which properly exists between 
the Christian preacher, and the Christian hearer, is 
a reciprocal one, or that of action and reaction. 
Yet it is too commonly supposed, that eloquence 
depends solely upon the speaker ; that the hearer is 
only a passive subject, and, as such, is merely to 
absorb into himself a mighty and powerful influ- 
ence, that flows out from the soul of the orator, 
who, alone, is the active and passionate agent in 
the process. It will be found, however, upon 
closer examination, that eloquence, in its highest 
forms and effects, is a joint product of two factors ; 
of an eloquent speaker, and an eloquent hearer. 
Burning words presuppose some fuel in the souls to 

*Baxtee: Sermon on Chrises absolute dominion. (Preface.) 



260 HOMILETICS. 

whom they are addressed. The thrill of the orator, 
however exquisite, cannot traverse a torpid or para- 
lyzed nerve, in the auditor. It is necessary, there- 
fore, as all the rhetoricians have said, in order to 
the highest effect of human speech, that the audi- 
tor be in a state of preparation and recipiency ; that 
there be an answering chord, in the mass of minds, 
before whom the single solitary individual comes 
forth, with words of warning or of consolation, of 
terror or of joy. 

It follows, consequently, that if there be a true 
tone in preaching, there is also a true temper in 
hearing. If it is incumbent upon the sacred minis- 
try, to train itself to a certain style of thinking 
and utterance, it is equally incumbent upon the 
sacred auditory, to school itself into the correspond- 
ing mood ; so that its mental attitude, its pre-judg- 
ments, its intellectual convictions, its well-weighed 
fears and forebodings, shall all be, as it were, a 
fluid sea, along which the surging mind of the pub- 
lic teacher shall roll its billows. What, then, is 
the true tone in preaching, and what is the true 
temper in hearing, religious truth \ 

The Divine interrogatory, " Is not my word like 
as a fire V n suggests the true tone, which should at 
all times characterize public religious address to 
the natural man ; and the decided utterance of the 
Psalmist, " Let the righteous smite me, it shall be a 

1 Jeremiah xxiii. 29. 



PEEACHER AKD HEAEEE. 261 

kindness," 1 on the other hand, indicates the temper 
which the public mind should maintain, in reference 
to such a species of address. From the voice of 
God, speaking through the most shrinking, yet the 
most impassioned of his prophets ; from the voice 
of Grod, emitted from the deepest, clearest, widest 
religious experience under the old economy, we 
would get our answer. The purpose, then, of this 
chapter will be to specify, in the first place, some 
distinctively Biblical views of truth, that are exceed- 
ingly intense in their quality, and penetrating in 
their influence, and should, therefore, enter as con- 
stituent elements into preaching ; and, in the second 
place, to indicate the proper attitude of the popular 
mind, towards such preaching. 

I. The prophet Jeremiah, in the well-known 
interrogatory to which we have alluded, directs 
attention to those elements in Revelation, which are 
adapted to produce a keen and pungent sensation, 
like fire, whenever they are brought into contact 
with the individual or the general mind. Just in 
proportion, consequently, as public address upon 
religious themes emits this subtle and penetrating 
radiance, because the preacher has inhaled the 
vehement and fiery temper of the Scriptures, re- 
specting a certain class of subjects, will it speak 
to men with an emphasis that will startle them, 
and hinder them from sleep. 

1 Psalm cxli. 5. 



262 HOMILETICS. 

1. Commencing the analysis, then, we find these 
elements of force and of fire, in the Biblical rep- 
resentation of God as an emotional person, or, in 
Scripture phrase, as the " living God." 

And here, we shall pass by all those more gen- 
eral aspects of the Divine personality, which have 
been abundantly brought to view, in the recent 
and still existing contest between theism and pan- 
theism, and confine ourselves to a notice of those 
more specific qualities, which have been somewhat 
overlooked in this controversy, and which constitute 
the core, and life, of the personal character of God. 
For, the Biblical representation of the Deity not 
merely excludes all those conceptions of him, which 
convert him into a Gnostic abyss, and place him in 
such unrevealed depths, that he ceases to be an 
object of either love or fear, but it clothes him 
with what may be called individuality of emotion, 
or feeling. Revelation is not content with that 
inadequate and frigid form of theism, that deism, 
which merely asserts the Divine existence and unity, 
with the fewest predicates possible, but it enun- 
ciates the whole plenitude of the Divine Nature, 
upon the side of the affections, as well as of the 
understanding. When the Bible denominates the 
Supreme Being the " living God," it has in view 
that blending of thought with emotion, that fusion 
of intellect with feeling, which renders the Divine 
Essence a throbbing centre of self-consciousness. 
For, subtract emotion from the Godhead, and there 



PEEACHEE AND HEAEEE. 263 

remains merely an abstract system of laws and 
truths. Subtract the intellect, and there remains 
the mystic and dreamy deity of sentimentalism. In 
the Scriptures, we find the union of both elements. 
According to the Bible, God possesses emotions. 
He loves, and he abhors. The Old and New Testa- 
ments are vivid as lightning, with the feelings of 
the Deity. And these feelings flash out in the 
direct, unambiguous statement of the Psalmist : 
" God loveth the righteous ; God is angry with 
the wicked every day;" in the winning words 
of St. John, " God is love," and in the terrible 
accents of St. Paul, "Our God is a consuming 
fire." Complacency and displeasure, then, are 
the two specific characteristics, in which reside 
all the vitality of the doctrine that God is personal. 
These are the most purely individual qualities that 
can be conceived of. They are continually attrib- 
uted to the Supreme Being, in the Scriptures, and 
every rational spirit is represented as destined for- 
ever to feel the impression of the one, or the other, 
of them, according as its own inward appetences 
and adaptations shall be. While, therefore, the 
other truths that enter into Christian theism are to 
be stated, and defended, in the great debate, the 
philosopher and theologian must look with a lynx's 
eye, at these emotional elements in the Divine Na- 
ture. For these, so to speak, are the living points 
of contact between the Infinite and Finite; and 
that theory of the Godhead which rejects them, or 



264 HOMILETICS. 

omits thern, or blunts them, will, in the end, itself 
succumb to naturalism and pantheism. 

There are no two positions in Eevelation more 
unqualified and categorical, than that" God is love," 
and that " God is a consuming fire." Either one of 
these affirmations is as true as the other ; and, there- 
fore, the complete unmutilated idea of the Deity 
must comprehend both the love, and the displeasure, 
in their harmony and reciprocal relations. Both of 
these feelings are equally necessary to personality. 
A being who cannot love, is impersonal ; and so is 
a being who cannot abhor. Torpor in one direc- 
tion implies torpor in the other. " He who loves 
the good," argued Lactantius fifteen centuries ago, 
" by this very fact, hates the evil ; and he who does 
not hate the evil, does not love the good ; because, 
the love of goodness flows directly out of the 
hatred of evil, and the hatred of evil springs 
directly out of the love of goodness. There is no 
one who can love life, without abhorring death ; 
no one who has an appetency for light, without an 
antipathy to darkness." 1 He who is able to love 
that which is lovely, cannot but hate that which is 
hateful. One class of emotions towards moral good, 
implies an opposite class towards moral evil. Every 
ethical feeling necessitates its counterpart ; and 
therefore God's personal love towards the seraph, 
necessitates God's personal wrath towards the fiend. 

1 Lactantius, De ira Dei, c. De testimonio animse, c. 2. 
5. Compare also Tertulliantjs : 



PREACHER AND HEARER. 265 

There is, therefore, no true middle position be- 
tween the fall Scriptural conception of God, and 
the deistical conception of him. We must either, 
with some of the English deists, deny both love and 
indignation to the Deity, or else we must, with the 
prophets and apostles, attribute both love and in- 
dignation to him. Self-consistency drives us to one 
side or the other. We may hold that God is mere 
intellect, without heart, and without feeling of any 
kind ; that he is as impassive, and unemotional as 
the law of gravitation, or a geometrical axiom ; that 
he neither loves the holy, nor hates the wicked; 
that feeling, in short, stands in no kind of relation 
to an Infinite Essence ; or, we may believe that the 
Divine Nature is no more destitute of emotional, 
than it is of intellectual qualities, and that all forms 
of righteous and legitimate feeling enter into the 
Divine self-consciousness, — we may take one side or 
the other, and we shall be self-consistent. But it 
is in the highest degree illogical and inconsistent, 
to attribute one class of emotions to God, and deny 
the other ; to postulate the love of goodness, and 
repudiate the indignation at sin. What reason is 
there, in attributing the feeling of complacency to 
the nature of the Infinite and Eternal, and denying 
the existence of the feeliDg of indignation, as so 
many do, in this and every age ? Is it said that 
emotion is always, and of necessity, beneath the 
Divine Nature? Then why insist, and emphasize, 
that " God is love ? " Is it said that wrath is an 



266 HOMILETICS. 

un worthy feeling? But this, like love itself, de- 
pends upon the nature of the object upon which it 
is expended? What species of feeling ought to 
possess the Holy One, when he looks down upon 
the orgies of Tiberius ? when he sees John Baptist's 
head in the charger? Is it a mere illicit and un- 
worthy passion, when the wrath of God is revealed 
from heaven, against those sins mentioned in the 
first chapter of Romans, and continually practised 
by mankind ? And may not love be an unworthy 
feeling ? Is not this emotion as capable of degen- 
erating into a blind appetite, into a mere passion, 
as any other one ? Which is most august and ven- 
erable, the pure and spiritual abhorrence of the 
seraphim, wakened by the sight of the sin and 
uncleanness of fallen Babylon, or the selfish fond- 
ness, and guilty weakness, of the unprincipled affec- 
tion of earth? Which is most permeated with 
eternal truth and reason, and so most worthy of 
entering into the consciousness of a Divine and 
Supreme Mind, the wrath of law, or the love of 
lust? 

So the Scriptures represent the matter; and 
upon the preacher's thorough belief, in the strict 
metaphysical truth of this Biblical idea of God, 
and his solemn reception of it into his mind, in all 
its scope and elements, with all its implications and 
applications, depends his power and energy as a 
religious thinker and speaker. He must see for 
himself, and make his hearers see, that God is just 



PEEACHEE AND HEAEEE. 267 

that intensely immaculate Spieit, both in his com- 
placency and his displeasure, in all his personal 
qualities, and on both sides of his character, which 
Kevelation represents him to be. No other energy 
can make up for the lack of this. With this, though 
his tongue may stammer, and his heart often fail 
him, the preacher will go out before his account- 
able, guilty, dying fellow-men, with a spiritual 
power that cannot be resisted. 

For, man's mind is startled, when the Divine 
individuality thus flashes into it, with these distinct 
and definite emotions. "I thought of God, and 
was troubled." The human spirit trembles to its 
inmost fibre, when God's personal character darts 
its dazzling rays into its darkness. When one 
realizes, in some solemn moment, that no blind 
force or fate, no law of nature, no course and con- 
stitution of things, but a Being as distinctly self- 
conscious as himself, and with a personality as vivid 
in feeling and emotion towards right and wrong, as 
his own identity, has made him, and made him re- 
sponsible, and will call him to account; when a 
man, in some startling but salutary passage in his 
experience, becomes aware that the intelligent, and 
the emotional I am is penetrating his inmost soul, 
he is, if ever upon this earth, a roused man, an 
earnest, energized creature. All men know how 
wonderfully the faculties of the soul are quickened, 
when it comes to the consciousness of guilt ; what 
a profound and central activity is started in all the 



268 HOMILETICS. 

mental powers, by what is technically termed " con- 
viction." But this conviction is the simple con- 
sciousness that God is one person, and man is 
another. Here are two beings met together, — a 
holy One, with infinite and judicial attributes, and a 
guilty one, with finite and responsible attributes, — 
the two are in direct communication, as in the 
garden of Eden, and hence the shame, the fear, and 
the attempt to hide. 

If, however, it is supposed that there must be 
some abatement and qualification, in order to bring 
the Biblical representation of the Deity into har- 
mony with some theory in the head, or some wish 
in the heart, it loses its incisive and truthful power 
over the human mind. If the full-orbed idea be so 
mutilated, that nothing but the feeling of love is 
allowed to enter into the nature of Grod, the mind 
softens and melts away into moral imbecility. If 
nothing but the emotion of displeasure makes up 
the character of the Deity, as was the case with 
the sombre and terrible Pagan religions, the mind 
of the worshipper is first overwhelmed with terror 
and consternation, and finally paralyzed and made 
callous by fear. But, if both feelings are seen 
necessarily to coexist in one and the same Eternal 
Nature, and each exercised towards its appropriate 
and deserving object, then the rational spirit adores 
and burns like the seraph, and bows and veils the 
face like the archangel. 

2. In close connection with the doctrine of the 



PEEACHEE AND HEAEEE. 269 

living God, tlie Bible teaches the doctrine of the 
guilt of man / and this is the second element of 
force and fire, alluded to by the prophet in his in- 
terrogatory. 

We have already noticed the close affinity, that 
exists between a vivid impression of the Divine 
character, and the conviction of sin. When that 
comparatively pure and holy man, the prophet 
Isaiah, saw the Lord, high and lifted up, he cried, 
" I am a man of unclean lips." And just in propor- 
tion as the distinct features of that Divine counte- 
nance fade from human view, does the guilt of 
man disappear. But here, again, as in the prece- 
ding. instance of the Divine emotions, the difficulty 
does not relate so much to the bare recognition of 
the fact, as to the degree and thoroughness of the 
recognition. We have observed that there is a 
natural proneness to look more at the complacent, 
than at the judicial side of the Divine nature ; to 
literalize and emphasize the love, but convert the 
wrath into metaphor and hyperbole. In like man- 
ner, there is a tendency to extenuate and diminish 
the degree of human guilt, even when the general 
doctrine is acknowledged. To apprehend and con- 
fess our sin to be our pure self-will, and crime, is 
very difficult. We much more readily acknowledge 
it to be our disease, and misfortune. Between the 
full denial, on the one hand, that there is any guilt 
in man, and the full hearty confession, on the other, 
that man is nothing but guilt before the Searcher 



270 HOMILETICS. 

of the heart, and Eternal Justice, there are many 
degrees of truth and error ; and it is with regard to 
these intermediates, that the preacher especially 
needs the representations of the Bible. It is by the 
dalliance with the shallows of the subject, that 
public religious address is shorn of its strength. 

The Scriptures, upon the subject of human guilt, 
never halt between two opinions. They are blood - 
red. The God of the Bible is intensely immaculate, 
and man in the Bible is intensely guilty. The in- 
spired mind is a rational and logical one. It either 
acquits absolutely and eternally, or condemns abso- 
lutely and eternally. It either pronounces an entire 
innocency and holiness, such as will enable the 
possessor of it, to stand with angelic tranquillity, 
amidst the lightnings and splendors of that coun- 
tenance from which the heavens and the earth flee 
away, or else it pronounces an entire guiltiness, in 
that Presence, of such scarlet and crimson dye, that 
nothing but the blood of incarnate God can wash 
it away. The Old Testament, especially, to which 
the preacher must go for knowledge upon these 
themes, because the Old Dispensation was the edu- 
cational dispensation of law, is full, firm, and dis- 
tinct, in its representations. Its history, is the 
history of an economy designed by its rites, sym- 
bols, and doctrines, to awaken a poignant and 
constant consciousness of guilt. Its prophecy, 
looks with eager straining eye, and points with 
tremulous and thrilling finger, to an Atoner, and 



PEEACHEE AND HEAEEE. 271 

his atonement for guilt. Its poetry, is either the 
irrepressible mourning and wail of a heart gnawed 
by guilt, or the exuberant and glad overflow of a 
heart experiencing the joy of expiated and pardoned 
guilt. 

And to this, is owing the intense vitality of the 
Old Testament. To this element and influence, are 
traceable the vividness and energy of the Hebrew 
mind, — so different, in these respects, from the 
Oriental mind generally. The Hebrews were a 
part of that same great Shemitic race, which peopled 
Asia and the East, and possessed the same general 
constitutional characteristics. But why did the 
Hebrew mind become so vivid, so intense, so dyna- 
mic, while the Persian and the Hindoo became so 
dreamy, so sluggish and lethargic? Why is the 
religion of Moses so vivific in its spirit, and particu- 
larly in its influence upon the conscience, while 
the religions of Zoroaster and Boodh exert precisely 
the same influence upon the conscience of the Per- 
sian and the Hindoo, that poppy and mandragora 
do upon his body? It is because God subjected 
the Hebrew mind to this theistic, this guilt-eliciting 
education. From the very beginning, this knowl- 
edge of God's unity and personality, and of God's 
emotions towards holiness and sin, was kept alive 
in the chosen race. The people of Israel were 
separated, purposely, and with a carefulness that 
was exclusive, from the great masses of the Oriental 
world. Either by a direct intercourse, as in their 



272 HOMILETICS. 

exodus from Egypt, with that personal Jehovah 
who had chosen them in distinction from all other 
nations, or else by the inspiration of their legisla- 
tors and prophets, the truth that God is a sovereign 
and a judge, " keeping mercy for thousands, forgiv- 
ing iniquity and transgression, and that will by no 
means clear the guilty," was made more and more 
distinct and vivid in the Hebrew intuition, while it 
grew dimmer and dimmer, and finally died out of 
the rest of the Oriental populations. This education, 
this Biblical education of the Hebrews, was the 
source of that energy and vitality which so strikes 
us in their way of thinking, and modes of expres- 
sion, and the absence of which is so noticeable in the 
literatures of Persia and India. 

And here, it is obvious to remark upon the 
importance of a close investigation of those parts 
of the Old and New Testaments, which treat of the 
subject of atonement, as antithetic to that of sin 
and guilt. For, this doctrine of expiation, in the 
Christian system, is like a ganglion in the human 
frame ; it is a knot of nerves ; it is the oscillating 
centre where several primal and vital truths meet 
in unity. This single doctrine of sacrificial oblation 
is a vast implication. It implies the personality of 
God, with all its elements of power. It involves 
the absolute self-will and responsibility of the crea- 
ture in the origin of sin. It implies the necessary, 
inexorable nature of justice. And if we analyze 
these again, we shall find them full of the " seeds 



PEEACHEE AND HEAEEE. 273 

of things ;" full of the substance, and staple, of "both 
ethics and evangelism. Those portions of the Bible, 
therefore, which treat of this central truth of Chris- 
tianity, either directly or indirectly, should receive 
the most serious and careful investigation. The 
Mosaic system of sacrifices should be studied, until 
its real meaning and intent is understood. The idea 
of guilt, — we employ the word in the Platonic 
sense, — and the idea of expiation, as they stand 
out pure and simple, yet vivid and bright, in the 
Prophets and Psalms, and in their inspired commen- 
tary, the Epistle to the Hebrews, should be pon- 
dered, until their intrinsic and necessary quality is 
apprehended. For, there is danger that the very 
ideas themselves may fade away and disappear, in 
an age of the world, and under a dispensation, in 
which there is no daily sacrifice, and frequent bleed- 
ing victim, to remind men of their debt to eternal 
justice. The Christian religion, by furnishing the 
one great sacrifice to which all other sacrifices look 
and point, has, of course, done away with all those 
typical sacrifices which cannot themselves take away 
guilt, but can remind of it. 1 And now that the 
daily remembrancers of the ritual and ceremonial 
are gone, the human mind needs, more than ever, to 
ponder the teachings, and breathe in the spirit of 
the legal dispensation, in order to keep the con- 
science quick and active, and the moral sense 

1 " In those sacrifices there is a remembrance again made of sins 
every year." Heb. x. 3. 
18 



274 HOMILETICS. 

healthy and sound, in respect to the two great 
fundamental ideas of guilt and retribution. 

It has been an error, more common since the 
days of Grotius, than it was in the time of the 
Protestant Reformation, that the doctrine of the 
atonement has been explained, and illustrated, too 
much by a reference to the attribute of benevolence 
and the interests of the creature, and too little by a 
reference to the attribute of justice, and the re- 
morseful workings of conscience. There is hazard, 
upon this method, that the simple, uncomplex ideas 
of guilt and atonement, as they operate in the very 
moral being of the individual sinner, and as they 
have their ground in the very nature of God, may 
be lost sight of, and the whole transaction of recon- 
ciliation be transferred into a region which, during 
the first exercises of an awakened soul, is too distant 
for a vivid apprehension and impression. Man must 
in the end, indeed, come to understand the bearings 
of the sacrifice of the Son of God, upon what 
Chalmers calls "the distant places of God's crea- 
tion ;" but he will be more likely to attain this 
understanding, if he first comes to apprehend its 
bearings upon his personal guilt and remorse, and 
how the blood of the Lamb expiates crime within 
his own burning self-consciousness. For, guilt and 
expiation are philosophical correlates, genuine cor- 
respondencies, set over against each other, like 
hunger and food, like thirst and water. " My flesh," 
saith the Atoner, "is meat indeed; my blood is 



PEEACHEE AND HEAEEE. 275 

drink with emphasis." He who knows, with a 
vivid and vital self-consciousness, what guilt means, 
knows what atonement means as soon as presented ; 
and he who does not experimentally apprehend the 
one, cannot apprehend the other. If, therefore, any 
man would see the significance and necessity of 
sacrificial expiation, let him first see the significance 
and reality of crime, in his own personal character 
and direct relationships to God. The doctrine 
grasped and held here, presents little difficulty. 
For, the remorse, now felt, necessitates and craves 
the expiation ; and the expiation, now welcomed, 
explains and extinguishes the remorse. 

Now, it is the peculiarity of the Biblical repre- 
sentation of this whole subject, that it handles it 
in the very closest connection with the personal 
sense of sin ; that is to say, in its relation to the 
conscience of man, on the one side, and the moral 
indignation of God, on the other. In the Scriptures 
the atonement is a propitiation ; and by betaking 
himself to this representation, and making it his 
own spontaneous mode of thinking and speaking 
upon this fundamental doctrine, the preacher will 
arm his mind with a preternatural power and 
energy. Look at the preaching of those who, like 
Luther and Chalmers, have been distinguished by 
an uncommon freedom and saliency in their manner 
of exhibiting the priestly office and work of Christ, 
and see how remarkably the Old Testament atone- 
ment vitalizes the conception, and the phraseology. 



276 HOMILETICS. 

There is no circumlocution, or mechanical explana- 
tion. The remorse of man is addressed. The 
simple and terrible fact of guilt is presupposed, 
the consciousness of it elicited, and then the ample 
pacifying satisfaction of Christ is offered. The 
rationality of the atonement is thus seen in its 
inward necessity ; and its inward necessity is seen 
in the very nature of crime; and the nature of 
crime is seen in the nature of God's justice, and felt 
in the workings of man's conscience. In this way, 
preaching becomes intensely personal, in the proper 
sense of the word. It is made up of personal ele- 
ments, recognizes personal relationships, breathes 
the living spirit of personality, and reaches the 
heart and conscience of personal and accountable 
creatures. 

Is not, then, the word of God as a fire, in respect 
to this class of truths, and its mode of presenting 
them ? As we pass in review the representations of 
God's personal emotions, and of man's culpability, 
which are made in those living oracles, from which 
the clergyman is to draw the subject-matter of his 
discourses, and the layman is to derive all his cer- 
tain and infallible knowledge respecting his future 
prospects and destiny, is it not plain, that if there 
be lethargy and torpor on the part of either the 
preacher or the hearer, if there be a lack of elo- 
quence, it will not be the fault of the written Reve- 
lation ? As we look abroad over Christendom, do 
we not perceive the great need of a more incisive 



PEEACHER AND HEAEEE. 277 

impression, from those particular truths which relate 
to these personal qualities, these moral feelings of 
the Deity, which cut sharply into the conscience, 
probe and cleanse the corrupt heart, and induce 
that salutary fear of God which the highest author 
ity assures us is the beginning of wisdom? Is 
there in the visible Church, such a clear and poign- 
ant insight into the nature of sin and guilt, such 
reverential views of the Divine holiness and majesty, 
and such a cordial welcoming of the atonement of 
Grod, as have characterized the more earnest eras in 
Church history ? And if we contemplate the 
mental state, and condition, of the multitude who 
make no profession of godliness, and in whom 
the naturalism of the age has very greatly under- 
mined the old ancestral belief in a sin-hating, and a 
sin-pardoning Deity, do we not find still greater 
need of the fire, and the hammer, of the word of 
the Lord ! 

II. Having thus described the preacher's duty, 
in regard to a certain form and aspect of revealed 
truth, we pass, now, in the second place, to consider 
the hearer's duty, and thereby evince the recipro- 
city of the relation that exists between them. We 
shall direct attention, in the remainder of the chap- 
ter, to that sort of understanding, with regard to 
this mode of preaching, which ought to exist be- 
tween the hearer and the preacher, — that intellec- 
tual temper which the popular mind should adopt 
and maintain, towards this style of homiletics. 



278 HOMILETICS. 

For if, as we remarked in the outset, the effective- 
ness of the orator is dependent upon the receptivity 
of the auditor, then, there is no point of more im- 
portance to the Christian ministry, than the general 
attitude of the public mind towards the severer 
truths, and doctrines of revelation. What, then, is 
the proper temper in hearing, which is to stand over 
against this proper tone in preaching ? 

In order to answer this question, we must, in 
the outset, notice the relation that exists between 
Divine truth and an apostate mind like that of man, 
and the call which it makes for moral earnestness 
and resoluteness. For, we are not treating of public 
religious address for the seraphim, but for the 
sinful children of men ; and we shall commit a 
grave error, if we assume that the eternal and 
righteous truth of God, as a matter of course, must 
fall like blessed genial sun-light into the corrupt 
human heart, and make none but pleasant impres- 
sions at first. It is therefore necessary, first of all, 
to know precisely what are the affinities, and also 
what are the antagonisms, between the guilty soul 
of man, and the holy Word of God. 

It is plain, that such an antagonism is implied 
in the prophet's interrogatory. For, if the word 
of God is " as a fire," the human mind, in relation 
to it, must be as a fuel. For, why does fire exist, 
except to burn? When, therefore, the message 
from God breathes that startling and illuminating 
spirit which thrilled through the Hebrew prophets, 



PEEACHEB AND HEAEEE. 279 

and at times fell from the lips of Incarnate Mercy 
itself, still and swift as lightning from the soft 
summer cloud, it must cause 

"Anguish, and doubt, and fear, and sorrow, and pain, 
In mortal minds." 

The posture, consequently, which the "mortal 
mind " shall take and keep, in reference to such a 
painful message and proclamation from the heavens, 
is a point of the utmost importance. Many a 
human soul is lost, "because, at a certain critical 
juncture in its history, it yielded to its fear of 
mental suffering. The word of Grod had begun to 
be " a fire " unto it, and foreseeing (Oh, with how 
quick an instinct !) a painful process of self-scrutiny 
and self-knowledge coming on, it wilfully broke 
away from all such messages and influences, flung 
itself into occupations and enjoyments, and quenched 
a pure and good flame that would have only burnt 
out its dross and its sin ; a merely temporary flame, 
that would have superseded the necessity of the 
eternal one that is now to come. For, there is an 
instinctive and overmastering shrinking in every 
man from suffering, which it requires much reso- 
lution to overcome. The prospect of impending 
danger rouses his utmost energy to escape from it, 
and his soul does not recover its wonted tranquil- 
lity, until the threatening calamity is overpast. In 
this, lies all the power of the drama, in its higher 
forms. The exciting impression made by a tragedy 



280 HOMILETICS. 

springs from the steadily increasing danger of suf- 
fering, which thickens about the career of principal 
characters in the plot. The liability to undergo 
pain, which increases as the catastrophe approaches, 
united with the struggles of the endangered person 
to escape from it, wakens a sympathy and an ex- 
citement, in the reader or the spectator, stronger 
than that produced by any other species of litera- 
ture. And whenever the winding-up of any pas- 
sage in human history, lifts off the burden of 
apprehension from a human being, and exhibits 
him in the enjoyment of the ordinary, happy lot of 
humanity, instead of crushed to earth by a tragic 
issue of life, we draw a breath so long and free, as 
to evince that we share a common nature, one of 
whose deepest and most spontaneous feelings is the 
dread of suffering and pain. 

And yet, when we have said this, we have not 
said the whole. Deep as is this instinctive shrink- 
ing from distress, there are powers and motives 
which, when in action, will carry the human soul 
and body through scenes, and experiences, at which 
human nature, in its quiet moods and its indolent 
states, stands aghast. There are times, when the 
mind, the rational judgment, is set in opposition to 
the body, and compels its earth-born companion to 
undergo a travail, and a woe, from which its own 
constitutional love of ease, and dread of suffering, 
shrink back with a shuddering recoil. 

This antagonism between the sense and the 



PREACHER AOT) HEARER. 281 

mind, is seen in its more impressive forms, within 
the sphere of ethics and religion. Even upon the 
low position of the stoic, we sometimes see a severe 
dealing with luxurious tendencies, and a lofty hero- 
ism in trampling down the flesh, which, were it not 
utterly vitiated by pride and vainglorying, would 
he worthy of the martyr and the confessor. But 
when we rise up into the region of entire self-abne- 
gation for the glory of God, we see the opposition 
between the flesh and the spirit, in its sublimer 
form, and know something of the terrible conflict 
between mind and matter in a fallen creature, and, 
still more, of the glorious triumph in a redeemed 
being, of truth and righteousness over pain and 
fear. " If thy right eye offend thee, pluck it out 
and cast it from thee," is a command that has actu- 
ally been obeyed by thousands of believers, — by 
the little child, and by the tender and delicate 
woman, who would not adventure to set the sole of 
her foot upon the ground, for delicateness and ten- 
derness, — not in stoical pride and self-reliance, not 
with self-consciousness and self-gratulation, but in 
meekness, and fear, and much trembling, and also 
in the spirit of power, of love, and of a sound 
mind. 

There is call, therefore, on the part of the hearer 
of religious truth, for that sort of temper which is 
expressed in the words of the Psalmist, " Let the 
righteous smite me, it shall be a kindness." In this 
resolute utterance, suffering is not deprecated, as it 



282 HOMILETICS. 

would be, if these instincts and impulses of human 
nature had their way and their will, but is actually 
courted and asked for. That in the Psalmist which 
needs the smiting of the righteous and of righte- 
ousness, and which, for this reason, shrinks from 
it, is rigorously kept under, in order that the inflic- 
tion may be administered for the honor of the 
truth, and the health of the soul. 

And such, it is contended, should be the general 
attitude of the public mind, towards that particular 
form and aspect of divine revelation which has 
been delineated in the first part of this chapter. 
Every human being, the natural as well as the 
spiritual man, ought to say, "Let the righteous 
smite me, it shall be a kindness ; let the truth and 
law of God seize, with their strongest grasp and 
bite, upon my reason and conscience, it shall be an 
eternal blessing to me." We do not suppose that 
the natural man, as such, can make these words his 
own in the high and full sense, in which they were 
uttered by the regenerate and inspired mind of 
David. But we do suppose, that every auditor can 
control his impatience, and repress his impulses to 
flee away from the hammer and the fire, and con- 
quer his prejudices, and compel his ear to hear doc- 
trinal statements that pain his soul, and force his 
understanding to take in truths and arguments that 
weigh like night upon his feelings, and that say to 
him, as did the voice that cried in the tortured soul 
of Macbeth, " Sleep no more ; rest and peace for 



PEEACHEE AND HEAEEE. 283 

thee, in thy present state, are gone forever." Has 
not the Christian ministry a right to expect a tacit 
purpose, and a resolute self-promise, upon the part 
of every attendant upon public worship, to hold 
the mind close up to all logical and self-consistent 
exhibitions of revealed truth, and take the mental, 
the inward consequences, be they what they may \ 
One of the early Fathers speaks of the "ire of 
truth." Ought not every thinking, every reasoning 
man, to be willing to resist his instinctive and 
his effeminate dread of suffering, and expose his 
sinful soul to this " ire," because it is the ire of law 
and righteousness ? 

1. In presenting the argument for this sort of 
resolute temper, in the public mind, towards the 
cogent representations of the pulpit, it is evident, 
in the first place, that upon the general principles 
of propriety and fitness, the sacred audience, the 
assembly that has collected upon the Sabbath day, 
and in the sanctuary of God, ought to expect and 
prepare for such distinctively Biblical representa- 
tions of God and themselves, as have been spoken 
of. The secular week has been filled up with the 
avocations of business, or the pursuits of science 
and literature, and now when the exclusively reli- 
gious day and duties begin, is it not the part of 
consistency, to desire that the eternal world should 
throw in upon the soul its most solemn influences, 
and that religious truth should assail the judgment 
and the conscience, with, its strongest energy? 



284 HOMILETICS. 

Plainly, if the religions interests of man are worth, 
attending to at all, they are worth the most serious 
and thorough attention. This Sabbatical segment 
of human life, these religious hours, should be let 
alone by that which is merely secular or literary, 
in order that while they do last, the purest and 
most strictly religious influences may be experienced. 
A man's salvation does not depend so much upon 
the length of his religious experience and exercises, 
as upon their thoroughness. A single thoroughly 
penitent sigh wafts the soul to the skies, and the 
angels, and the bosom of God. But such exhaust- 
ive thoroughness in the experience, is the fruit only 
of thoroughness in the previous indoctrination. 
He, therefore, who is willing to place himself under 
. the religious influences of the Sabbath and the 
sanctuary, should be willing to experience the very 
choicest of these influences. He who takes pains 
to present himself in the house of God, should 
expect and prepare for the most truthful, and sol- 
emn of all messages. Professing to devote himself 
to the subject of religion, and no other, and to lis- 
ten to the ministration of God's word, and no other, 
his utterance should be that of the Psalmist : " Let 
the righteous smite me, it shall be a kindness." 
Seating himself in the house of God, it should be 
with an expectation of plain dealing with his 
understanding, and with the feeling of the stern, 
yet docile auditor, whose uniform utterance before 
the preacher was : " Now let the word of God 



PREAOHEE AND HEAEEE. 285 

come." We lay it down, then, as a maxim of fit- 
ness and self-consistency, that the public mind 
ought ever to expect and require from the public 
religious teacher, the most distinctively religious, 
and strictly Biblical exhibitions of truth, upon the 
Sabbath day, and in the house of God. Other days, 
and other convocations, may expect and demand 
other themes, and other trains of thought, but the 
great religious day of Christendom, and the great 
religious congregation, insists upon an impression 
bold and distinct from the world to come. " He 
has done his duty, now let us do ours," was the 
reply of Louis XIV., to the complaint of a fawning 
and dissolute courtier, that the sermon of Bourda- 
loue had been too pungent and severe. There was 
manliness and reason, in the reply. The pulpit had 
discharged its legitimate function, and irreligious as 
was the grand monarch of the French nation, his 
head was clear, and his judgment correct. 

If, now, the auditor himself, of his own free will, 
adopts this maxim, and resolutely holds his mind to 
the themes and trains of thought that issue from 
the word of God, a blessing and not a curse will 
come upon him. Like the patient smitten with 
leprosy, or struck with gangrene, who resolutely 
holds out the diseased limb for the knife and the 
cautery, this man shall find that good comes from 
taking sides with the Divine law, and subjecting 
the intellect (for we are now pleading merely for 
the human understanding), to the searching sword 



286 HOMILETICS. 

of the truth. There is such a thing as common 
grace, and that hearer who is enabled by it, Sabbath 
after Sabbath, to overcome his instinctive fear of 
suffering, and to exercise a salutary rigor with his 
mind, respecting the style and type of its religious 
indoctrination, may hope that common and preve- 
nient grace shall become renewing and sanctifying 
grace. 

Probably, no symptom of the feeling and ten- 
dency of the popular mind would be witnessed and 
watched with more interest, by the Christian phi- 
losopher or the Christian orator, than a growing 
disposition, on the part of the masses, to listen to 
the strict truths, the systematic doctrines of Chris- 
tianity, and to ponder upon them. And why should 
there not be this disposition at all times ? That 
which is strictly true is entirely true ; is thoroughly 
true; true without abatement, or qualification. 
Why, then, shall a thinking creature shrink back 
from the exactitudes of theology, the severities of 
righteousness ? "Why should not the human mind 
follow out every thing within the province of reli- 
gion, to its last results, without reference to the im- 
mediate painful effect upon the feelings ? If a thing 
be true, why confer with flesh and blood about it \ 
If certain distinctly revealed doctrines of revelation, 
accurately stated and logically followed out, do cut 
down all the cherished hopes of a sinful man, with 
respect to his future destiny, why not let them cut 
them down ? Why not, with the unsparing self- 



PEEACHEE AKD HEAEEE. 287 

consistence of the mathematician, either take them 
as legitimate and inevitable conclusions, from ad- 
mitted sources and premises, in all their strictness 
and fearful meaning, or else throw sources, premises, 
and conclusions all away ? How is it possible for 
a thinking man, to maintain a middle and a neu- 
tral ground, in doctrinal religion, any more than in 
science ? 

2. But, leaving this mainly intellectual argument 
for the Psalmist's temper, towards the stern side of 
Revelation, we pass, in the second place, to the yet 
stronger moral argument, drawn from the nature of 
that great spiritual change, which the Founder of 
Christianity asserts must pass upon every human 
being, in order to entrance into the kingdom of 
heaven. 

Man, though self-ruined, is helplessly, hopelessly 
ruined. Loaded with guilt, which he cannot expi- 
ate, and in bondage to a sin from which he can 
never deliver himself, he cannot now be saved ex- 
cept by the most powerful methods, and the most 
thorough processes. What has been done outside, 
in the counsels of eternity, and in the depths of the 
Triune God, to bring about human redemption, 
evinces the magnitude and the difficulty of the work 
undertaken. But, of this we do not propose to 
speak. We speak only of what is to be done in- 
side, in the mind and heart of the individual man, 
as evincing, conclusively, that this salvation of the 
human soul cannot be brought about by imperfect 



288 HOMILETIOS. 

and slender exhibitions of truth, or by an irresolute 
and timorous posture of the auditor's mind. ~No 
man is compelled to suffer salvation. Pardon of all 
sin, from the eternal God, and purity for eternal 
ages, are offered to him, not as a cheap thing to be 
forced upon an unwilling recipient, but as a price- 
less boon. Our Lord himself, therefore, bids every 
man count the cost, and make up the comparative 
estimate, before he commences the search for eternal 
life. " Either make the tree good, and his fruit good ; 
or else make the tree corrupt, and his fruit corrupt." 
Be thorough in one direction, or the other. Either 
be a saint, or a sinner. The Redeemer, virtually, 
advises a man not to begin the search at all, unless 
he begin it in earnest. The entire Scripture repre- 
sentation is, that as man's salvation cost much on 
high and in the heavens, so it must cost much be- 
low, and in the soul of man. If, then, religion be not 
rejected altogether, and the hearer still expects and 
hopes to derive an everlasting benefit from it, he 
should take it precisely as he finds it, and allow its 
truths to wound first, that they may heal after- 
wards; to slay in the beginning, that they may 
make alive in the end. 

For, such is the method of Christianity. Con- 
viction is the necessary antecedent to conversion. 
But how is this great process to be carried through, 
if the public mind shrinks away from all convicting 
truth, as the sensitive plant does from the touch 1 
How is man to be conducted down into the depths 



PREACHER AND HEARER. 289 

of an humbling and abasing self-knowledge, if lie 
does not allow the flashing and fiery illumination 
of the law and the prophets, to drive out the black 
darkness of self-deception ? It is impossible, as we 
have already observed, that Divine truth should 
pour its first rays into the soul of alienated man, 
without producing pain. The unfallen seraph can 
hear the law proclaimed amidst thunders and light- 
nings, with a serene spirit and an adoring frame, 
because he has perfectly obeyed it from the begin- 
ning. But Moses, and the children of Israel, and all 
the posterity of Adam, must hear law, when first 
proclaimed, with exceeding fear and quaking, be- 
cause they have broken it. It is a fact too often 
overlooked, that Divine truth, when accurately 
stated and closely applied, cannot leave the mind 
of a sinful being as quiet, and happy, as it leaves 
that of a holy being. In the case of man, therefore, 
the truth must, in the outset, cause foreboding and 
alarm. In the history of the human religious ex- 
perience, soothing, consolation, and joy, from the 
truth, are the subsequents, and not the antecedents. 
The plain and full proclamation of that word of 
God which is " as a fire," must, at first, awaken mis- 
givings and fears, and, until man has passed through 
this stage of experience, must leave his sinful and 
lost soul with a sense of danger and insecurity. 
There is, consequently, no true option for man, but 
either not to hear at all, or else to hear first in the 
poignant and anxious style. The choice that is left 



290 HOMILETICS. 

him is either that of the Pharisee, or the Magdalen ; 
that of the self-righteous, or the self-condemned; 
either to hate the light, and not come to the light, 
lest painful disclosures of character and conduct be 
made, or else to come resolutely out into the light, 
that the deeds may be reproved. 

For, this work of reproval is the first and indis- 
pensable function of religious truth, in the instance 
of the natural man. If there be self-satisfaction, 
and a sense of security, in the unrenewed human 
soul, it is certain that, as yet, there is no contact 
between it and the Divine word. For it is as true 
of every man, as it was of the apostle Paul, that 
when the law shall come with plainness and power 
to his mind, he will " die." His hope of heaven 
will die; his hope of a quiet death-bed will die; his 
hope of acquittal and safety in the day of judgment, 
and at the bar of God, will die. That apostolic 
experience was legitimate and normal, and no 
natural man must expect that the truth and law 
of God, when applied with distinctness and power 
to his reason and conscience, will leave him with 
any different experience, in the outset, from that 
which has initiated and heralded the passage from 
darkness to light, and from sin to holiness, in every 
instance of a soul's redemption. There is no royal 
road across the chasm that separates the renewed, 
from the unrenewed man. In order to salvation, 
every human creature must tread that strait and 
narrow path of self-examination, self-condemnation, 



PEEACHER AND HEAEEE. 291 

and self-renunciation, which, was trodden by the 
goodly fellowship of the prophets, the glorious 
company of the apostles, and the noble army of 
the martyrs, 

In subjecting the mind and conscience to the 
poignant influence of keen and pure truth, and 
doing every thing in his power, to have the stern and 
preparatory doctrines of the legal dispensation be- 
come a schoolmaster, to lead him to the mercy and 
the pity that is in the blood of Christ, the hearer in 
the sanctuary is simply acting over the conduct of 
every soul that, in the past, has crossed from the 
kingdom of darkness to the kingdom of light. He 
is merely travelling the King's highway, to the celes- 
tial city ; and whoever would climb up some other 
way, the same is a thief and a robber. Even the 
thoughtful pagan acknowledged the necessity of 
painful processes in the human mind, in order to 
any moral improvement. Over the Delphic portal 
were inscribed these words : "Without the descent 
into the hell of self-knowledge, there is no ascent into 
heaven." We do not suppose that this remarkable 
saying exhibits its full meaning, within the province 
of the pagan religion, or of natural religion. The 
heathen sage often uttered a truth, whose pregnant 
significance is understood only in the light of a 
higher and supernatural dispensation. But, if the 
anguish of self-knowledge is postulated by pagan- 
ism, in order to the origin of virtue within the 
human soul, much more, then, is it by Christianity. 



292 HOMTLETICS. 

If the heathen moralist, with his low view of virtue, 
and his very indistinct apprehension of the spiritu- 
ality of the moral law, and his utterly inadequate 
conception of a holy and happy state beyond the 
grave, could yet tell us that there is a hell of self- 
knowledge to be travelled through, a painful pro- 
cess of self-scrutiny and self-condemnation to be 
endured, before moral improvement can begin here, 
or the elysiums of the hereafter be attained, — if this 
be the judgment of the Heathen moralist, from his 
low point of view, and in the mere twilights of 
natural religion, what must be the judgment of the 
human mind, when, under the Christian dispensa- 
tion, the moral law flashes out its nimble and forked 
lightnings, upon sin and pollution, with a fierceness 
of heat like that which consumed the stones and 
dust, and licked up the water in the trench, about 
the prophet's altar; when Divine truth is made 
quick and powerful by the superadded agency of 
the Holy Ghost, so as to discern the very thoughts 
and intents of the heart ; when the pattern-image 
of an absolute excellence is seen in Him who is the 
brightness of the Father's eternal glory ; and when 
the heaven to be sought for, and what is yet more, 
to be prepared for, is a state of spotless and sinless 
perfection in the light of the Divine countenance ! 
Plainly, self-knowledge within the Christian sphere 
implies, and involves, a searching and sifting ex- 
amination into character, motive, thought, feeling, 
and conduct, such as no man can undergo withor " 



PREACHER AND HEARER. 293 

shame, and humiliation, and self-condemnation, and 
remorse, and, without the blood of Christ, everlast- 
ing despair. 

The same course of reasoning, respecting each 
and all the remaining processes that enter into the 
change from sin to holiness, and the formation of a 
heavenly character, would, in each instance, help to 
strengthen the argument we are urging in favor of 
the plainest preaching, and the most resolute hear- 
ing, of religious truth. The more a man knows of 
sin and of holiness, of the immense gulf between 
them, and of the difficulty of the passage from one 
to the other, the more heartily will he believe, that 
the methods and the processes by which the trans- 
ition is effected, are each and all of them of the 
most energetic and thorough character. And the 
deeper this conviction, the more hearty and ener- 
getic will be his adoption of the Psalmist's utter- 
ance, "Let the righteous smite me, it shall be a 
kindness." 

We have thus considered the mutual relations 
of the Sacred Orator, and the Christian Auditor. 
In doing this, we have passed rapidly over a very 
wide field, and have touched upon some of the most 
momentous themes that can engage the human mind. 
What, and how, we are to conceive of God ; and, 
particularly, how we are to represent Him as affected 
in His own essential being, towards the holiness or 
the sin of His creatures, is of all subjects the most 
serious and important. In closing the discussion, 



294 HOMILETICS. 

we are more than ever impressed with the import- 
ance of a bold and Biblical theism, in the Christian 
pnlpit. Whenever the preacher asserts that God 
loves the righteous, let him assert it with energy, 
and warmth, and momentum. Let him make his 
hearers see, and know, that the great God is personal 
in this emotion ; that He pours out upon those who 
are in filial sympathy with Him and His law, the 
infinite wealth of His pure and stainless affection, 
and that it permeates the whole being of the object 
so beloved, with warm currents of light and life 
eternal. And whenever he asserts that God hates 
sin, and is angry with the sinner, let him assert it 
without any abatement or qualification. Let him 
cause the impenitent and sin-loving man to see, and 
know, that upon him, as taken and held in this 
sinful character and condition, the eternal and holy 
Deity is pouring out the infinite intensity of His 
moral displeasure, and that, out of Christ, and irre- 
spective of the awful passion of Gethsemane and 
Calvary, this immaculate and stainless emotion of 
the Divine Essence is now revealed from heaven 
against his unrighteousness, and is only awaiting 
his passage into the eternal world, to become the 
monotonous and everlasting consciousness of the 
soul. 

Amidst the high and increasing civilization, and 
over-refinement, that are coming in upon Christen- 
dom, and, especially, amidst the naturalism that 
threatens the Scriptures and the Church, the Chris- 



PEEACHEE AND HEAEEE. 295 

tian ministry must themselves realize, as did the 
Hebrew prophets, that God is the living God, and 
by God's own help and grace evoke this same con- 
sciousness in the souls of their hearers. Let, then, 
these two specific personal qualities, — the Divine 
wrath, and the Divine love, — be smitten, and 
melted, into the consciousness of the nations. 
Then will there be the piercing wail of contrition, 
preceding and heralding the bounding joy of con- 
scious pardon. 



CHAPTER XII. 

LITUEGICAL CULTIVATION OF THE PREACHER. 

Haying- discussed the principal topics in the 
department of Homiletics, we are brought, now, to 
a subject which lies outside of it, but which is 
intimately connected with it, in the services of the 
Christian sanctuary. It is Liturgies. In passing 
to this theme, we leave the subject of eloquence, 
and consider that of worship. In treating of Sa- 
cred Rhetoric, we were occupied with the address 
of an individual to an audience ; but in considering 
the nature and province of Liturgies, we are con- 
cerned with the address of the audience itself to 
Almighty God. 

The liturgical services of the sanctuary are those 
parts which relate to Divine worship. As the ety- 
mology denotes, the liturgy is the work of the peo- 
ple : falrov, publicum, popular e / epyov, opus. The 
appropriate work of the auditor is worship, as 
the appropriate work of the orator is eloquence. 
Not that the two may not sometimes interpenetrate, 
— especially in the instance of the preacher, who is 



LITUEGICAL CULTIVATION. 297 

himself to worship, while he instructs, and moves 
his audience to acts of worship. Yet, as it is the 
peculiar function of the preacher, as such, to address 
an audience, so it is the peculiar function of the 
audience, as such, to address God, as the result of 
the preacher's address to them. Preaching should 
always end in worship. While the rhetorical pro- 
cesses of instruction, conviction, and persuasion, 
belong to the speaker, the liturgical acts of suppli- 
cation, adoration, and praise, belong to the hearer. 
But, the preacher is to lead them in these acts of 
worship, and hence the need of principles, and 
rules, by which he may be guided in the discharge 
of this part of his duty. Hence arises the depart- 
ment of Liturgies, in the general course of clerical 
discipline. 

It is necessary, in the outset, to remark, that 
this department, though an important one, cannot 
be made so prominent, in those Churches which 
adopt no complicated formulary of public devo- 
tions. It naturally becomes more complex, and 
comprehensive of rules and regulations, in Churches 
which, like the Romish, the English, and the Lu- 
theran, use a liturgy. Hence, in the German trea- 
tises upon Practical Theology, that part denomi- 
nated Liturgies is very thoroughly elaborated ; and 
if we do not find the same thing true of Romish, 
and Episcopal treatises, it is because there is in 
these communions little disposition to examine into 
the speculative grounds of ecclesiastical usages, and 



298 HOMILETICS. 

not because the department itself is undervalued 
by them, in actual practice. As matter of fact, in 
both the Komish and English Churches, the liturgy 
overshadows the sermon; the forms, and formu- 
laries of worship, receive more attention than the 
principles, and canons, of eloquence. This branch 
of the subject, consequently, demands a briefer 
and less elaborate treatment, so far as the wants 
of those Protestant churches which are distin- 
guished by a simple ritual, are concerned ; and we 
shall be able to exhibit its leading topics, in a 
single chapter. 

The liturgical services of the sanctuary, in those 
Protestant communions which have no liturgy, are 
left, very much, to the choice of the preacher. In 
the Episcopal and Lutheran Churches, the passages 
of Scripture to be read, the prayers that are to be 
offered, and, to some extent, the praises that are to 
be sung, are prescribed by regulation, and are 
embodied in a collection called the Liturgy. In 
the other Protestant churches, this choice is left to 
the individual clergyman, and hence there is, in 
reality, more need of a careful liturgical discipline, 
in the instance of the Presbyterian or Congrega- 
tional clergyman, than in that of the Episcopa- 
lian, or Lutheran, or Eomish. For, even if the 
established and appointed liturgy should not in all 
its parts be appropriate, the officiating clergyman 
has no option ; and when its arrangements are 
appropriate, he has only passively to adopt them as 



LITURGICAL CULTIVATION. 299 

his own. But the minister of a simpler worship, 
inasmuch as he is deprived of these external aids, 
needs, all the more, the internal aids of a good 
taste, and a cultivated mind, that he may make all 
that part of the services of the sanctuary which 
relates to worship, as distinguished from discourse, 
harmonize with itself, and with the service as a 
whole. There are three topics which fall within 
this department of Liturgies: namely, selections 
from Scripture, ■ selections of hymns, and public 
prayer. "We shall discuss them in the order in 
which they have been mentioned. 

1. The reading of a portion, or portions, of 
Scripture, though not so strictly a liturgical act, is 
nevertheless not a rhetorical one. It is true, that 
praise is not always offered to God, in and by this 
service. On the contrary, preceptive instruction is 
very often imparted to the people, in the Scripture 
lessons ; and, in this respect, the service seems to 
belong more to the work of the orator, than to 
the work of the audience. Still, it does not prop- 
erly fall within the province of Rhetoric ; the prin- 
ciples and canons of Homiletics have nothing to do 
with this part of Divine service. It must be regu- 
lated by the principles of taste. The matter is 
already formed and fixed in the Scriptures, and 
there is no call for original composition. It only 
remains, therefore, to make a suitable choice ; and 
hence, the topic itself falls most properly into the 
general department of Liturgies. The principal 



300 HOMILETICS. 

directions to guide the clergyman in the selection 
of Scripture lessons, are the following. 

In the first place, when there is nothing that 
specially calls for a different selection, he should 
choose a portion of Scripture that gives expression 
to some feeling, — such as the feeling of praise, of 
thanksgiving, of adoration, of contrition. The 
Psalms are largely composed of such matter, and 
ought to be selected for the reading before sermon, 
more often than they are, by the clergy of most 
Protestant denominations. The great excellence of 
the English liturgy, consists in the size of the 
Psalter embodied in it. The Psalms are better 
adapted than any other compositions, to elicit the 
Christian feeling of an assembly. They range 
over the whole field of the affections, and every 
mood of the Christian heart finds a full and gushing 
utterance in them. " The harp of David was full- 
stringed, and every angel of joy and of sorrow 
swept over the chords, as he passed." They ought, 
therefore, to be made the means of worship; of 
stirring the emotions of a. Christian assembly, and 
of preparing it for the lyrical hymn or psalm. 
There are other portions of the Scriptures, also, 
like the glowing predictions of the prophets, con- 
cerning the future of the Church, which partake of 
this characteristic of the Psalms. These should be 
selected by the preacher, so that the Bible, in all its 
variety of emotional utterance, may become the 
organ through which the Christian assembly gives 



LITURGICAL CULTIVATION. 301 

expression to its own emotions, in the sanctuary. 
In this way, the Bible itself becomes the liturgy. 

Secondly, there may be, occasionally, a special 
reason for selecting a doctrinal, or an historical por- 
tion of Scripture, and hence the clergyman ought 
not to be rigidly confined to such portions of the 
Bible as we have mentioned. It may be, that his 
sermon is of such a special character, as to require 
the reading of a long passage, which stands in close 
connection with it. In this particular instance, if 
he think proper, he may make this service of read- 
ing somewhat less liturgical, and more didactic, than 
would ordinarily be desirable. 

Lastly, whether a liturgical, or a didactic, portion 
of Scripture be chosen, it should be congruous with 
the general tone of the services. If, for example, 
the attention of the audience is to be directed, in 
the sermon, to an encouraging, cheering, to joyful 
subject, the psalm selected should be one of thanks- 
giving. To preface a sermon of such a character, 
with a mournful and penitential psalm, would "be 
inapposite, and would defeat the end in view. The 
passage to be read, should be carefully chosen, and 
carefully perused, beforehand, by the preacher. He 
should never look up his Scripture lessons, in the 
pulpit. 

2. The choice of Hymns is the second topic, 
under the head of Liturgies. The principal direc- 
tions, which we mention, for securing an excellent 
selection, are the following. First, the clergyman 



302 HOMILETICS. 

must acquire a correct knowledge of the nature of 
lyric poetry. Many educated men are deficient in a 
thorough understanding of this species. Epic and 
dramatic poetry absorb the interest of students, to 
the neglect of lyric. They are more familiar with 
Homer, Shakspeare, and Milton, than with Pindar, 
and Burns. This is owing, partly, to the fact that, 
as a species, lyric poetry is of a lower grade, than 
epic or dramatic, and has engaged less eminent 
poetic powers. But, after allowing that the epic 
and the drama are loftier performances than the 
ballad and the song, and that the genius of Pindar 
and Burns is not equal to that of Homer and 
Shakspeare, it is still true that lyric poetry does 
not, commonly, receive that degree of attention 
from educated men, which its intrinsic excellence 
and importance deserve. For, in some respects, 
the lyric comes nearer to the ideal perfection of 
poetry, than any other species. As works of art, 
as exquisitely complete wholes, the hymns of Pin- 
dar stand at the head of human compositions. The 
range of thought is very limited, it is true, in the 
lyrical ode, but this permits the poet to impart an 
ideal completeness, and finish, to it, that are not to 
be found in works that are more extended in their 
range. We never shall see a perfect epic, or a 
perfect drama, because of the variety and amount 
of the contents. But, the hymns of Pindar, and 
the odes of Horace, if they are not absolutely 
perfect, do yet, it is universally conceded, approach 



LITUEGICAL CULTIVATION. 303 

so near to the ideal, that he should possess the very- 
highest aesthetic culture who presumes to assert their 
imperfection, and ventures to attempt to make good 
his assertion, by pointing out defects. 

The clergyman must devote a proper attention 
to this species of poetry, in order to know, both by 
natural feeling and cultivated instinct, what is lyri- 
cal, and what is not. This kind of verse is made 
to be sung. Other species have no special connec- 
tion with music ; but this is nothing, unless it can 
be set to tune. That poetry which is not fitted to 
be accompanied with the human voice, and the 
musical instrument, is not lyrical. Tried by this test, 
much poetry which bears this name is not worthy 
of it. It is too didactic, or it is not the expres- 
sion of feeling, or it may be emotive, yet not a tune- 
ful utterance of emotion. The preacher must, there- 
fore, understand the general subject of lyric poetry. 
He ought to familiarize his mind, with the best 
specimens in Ancient and in Modern literature, and 
with the most philosophic and genial criticism upon 
them. He should study the odes of Pindar and 
Horace, for the sake of the perfusive grace, the 
high artistic finish, and, in the instance of Pindar, 
the impassioned fire and energy. He should study 
the Old English Ballads, not so much for their 
artistic merits, as for their simplicity, artlessness, 
and heartiness. He should study the little gushes 
of song, that are scattered like gems here and there, 
in the pages of Shakspeare ; wonderful composi- 



304 HOMTLETICS. 

tions, which, in the midst of the complexity and 
combinations of the mighty drama, strike the 
mind, very mnch as the sweet liquid notes of the 
human voice fall upon the ear, in the lull of the 
tumult of the orchestra, — musical as golden bells 
heard in the silence of the band. He should study 
the songs of Burns, until he feels their immeasu- 
rable superiority to the artificial sentiment, and 
melody of Thomas Moore. 

In the second place, while seeking this knowl- 
edge of the nature of lyric poetry from profane lite- 
rature, the clergyman should examine, very care- 
fully, the lyric poetry of the Christian Church. 
Doctor Johnson has asserted that devotional poetry 
not only does not please, but, from the nature of the 
case, cannot please. Probably, this is the greatest 
blunder ever made by a critic. For what judgment 
could be more erroneous, than that religious feel- 
ing, the purest and highest form of emotion, is in- 
compatible with a melodious utterance of itself. 
The fact that, universally, the higher we ascend in 
the scale of existence, the more rhythmical, melodi- 
ous, and harmonious, we find every thing becoming, 
would lead to the exactly contrary judgment, and 
to the affirmation that the sacred ode is, in its own 
nature, as much superior to the secular, as the ideas 
of eternity are grander than those of time, and the 
emotions of heaven higher than those of earth. 

The preacher must begin the study of sacred 
lyrics, by imbuing his mind with the spirit of 



LITURGICAL CULTIVATION. 305 

Hebrew poetry. If a man like Milton drew inspi- 
ration from this source, for the purposes of his 
merely human art, most certainly should the preacher 
go to it for liturgical culture. The lyric writers of 
the Christian Church have "been distinguished for 
excellence, in proportion as they have reproduced 
the Hebrew Psalter, in the forms of modern metri- 
cal composition. The finest hymns of Watts are 
Hebrew, in their matter and spirit. Modern poetry, 
it is true, exhibits a variety in its forms, that ren- 
ders it a more complex and elaborate portion of lite- 
rature, than Hebrew poetry ; but it is far inferior 
to the Hebrew, in respect to the lyrical tone, — espe- 
cially that solemn lyrical tone, which alone is suited 
to the sanctuary. The modern poet must go to 
the song of Deborah, and the psalms of David, for 
triumphant and jubilant praise, for the " seven-fold 
chorus of hallelujahs, and harping symphonies." 

Next in order, the preacher ought to study the 
hymns of the Patristic, and the Mediaeval Church. 
His examination of these should be discriminating, 
as his examination of the Fathers and the School- 
men themselves, should be. The modern theologian 
and preacher, too generally, has committed an error 
in regard to this portion of Christian history. He 
has either neglected these ages altogether, or else 
he has devoted an exclusive and extravagant atten- 
tion to them. Both of these periods belong to the 
history of the Christian Church, and, as such, in 
their proper place, deserve and challenge the atten- 
20 



306 HOMTLETICS. 

tion of the Modern. They contain, as every thing 
human does, a mixture of truth and error; and, 
probably, a more confused and remarkable mixture 
than other ages. This characteristic appears in 
their Hymnology. Some of the Greek hymns of 
Synesius, for example, are a mixture of pantheism 
and theism. The piercing wail of guilt, and cry 
for mercy, is blended with the dim and dreamy 
worship of mere naturalism. Much of the later 
devotional poetry of the Latin Church, is vitiated 
by Mariolatry and saint worship. But such grand 
chants as the Gloria in excelsis, and the Te Deum 
laudamus, if frequently read and meditated in the 
sounding and rhythmical Latin, lift up the mind for 
praise and adoration, like the pealing tones of an 
organ, and impart a craving for simple and lofty 
verse, in the sanctuary. The solemn majesty and 
mystery of the Trinity, as expressed in the hymns 
of Hilary and Ambrose, awe the soul in profound 
reverence and self-abasement; while the earnest 
and vivid Christology of St. Bernard, imbues the 
heart with a tender and precatory feeling. The 
two greatest lyrics of the Mediaeval Church, are 
the Stabat Mater and the Dies irw. The former 
exhibits too much of the peculiar doctrine of 
Komanism, in combination with gospel truth, to 
be expressive of a pure religious feeling; but the 
Dies irce is a most spiritual utterance of human 
guilt, without any reference to the intercession of 
the saints, or of the Virgin Mother. This latter 



LITTTBGICAL CULTIVATION. 307 

hymn is worthy of the frequent perusal of any 
Protestant. It is sometimes employed in Protestant 
services, on the Continent of Europe. Tholuck, in 
a note to one of his sermons, alludes to the sensation 
produced by the singing of this hymn, in the 
University Church at Halle, and remarks, that " the 
impression which was made by the last words, as 
sung by the University choir alone, will be for- 
gotten by no one." An American clergyman who 
happened to be present on this occasion, says that 
"it was impossible to refrain from tears, when, at 
the seventh stanza, all the trumpets ceased, and the 
choir, accompanied by a softened tone of the organ, 
sung those touching lines : 

Quid sum miser tunc dicturus ? 
Quern patronum rogaturus, 
Cum vix Justus sint securus?" 

The Hymnology of the German Church is ex- 
tremely rich. Some of the hymns of Luther, and 
Paul Gerhard, stand second to none in all the 
Christian centuries. But the English Hymnology 
must, of course, receive most attention from the 
preacher, in order to a proper liturgical cultivation. 
It is the product of that English mind in whose 
characteristics he shares, and belongs to that English 
literature which has done more than any other, to 
make and mould him, intellectually, and morally. 
There is much religious poetry, and some of it lyric, 
composed by the writers of Elizabeth's age, that 



308 HOMTLETICS. 

deserves constant and careful perusal. The works 
of Spenser, Raleigh, Ben Jonson, Herbert, Vaughn, 
Herrick, Drummond, and Milton, contain devotional 
hymns of high merit, both as respects matter and 
form; and he who looks through a collection of 
English poetry, like that of Chalmers, for example, 
will be surprised to discover, here and there, a 
religious lyric breathing a most penitential or ado- 
ring spirit, in the very midst of the most earthly 
and perhaps erotic poetry. 1 

The Hymn-Book of the Church to which he 
ministers should, however, receive most of the clergy- 
man's study. After deducting all the prosaic matter 
that is to be found in it, there still remains a 
large remainder of genuine lyric poetry. With 
this the preacher ought to be intimately familiar, oc- 
casionally enlivening his own discourse, with a glow- 
ing, or a swelling, or a thrilling stanza, and always 
selecting for purposes of worship, those hymns 
which, while they give vivid and vital expression 
to Christian emotions and affections, also " voluntary 
move harmonious numbers." That acquaintance 
with the denominational Hymn-Book, and that deep 
interest in it, which are seen in the Methodist clergy 
and the Methodist Church, deserve to be imitated 
by all. It is a much safer, and more truly rational 
interest, than that which some clergies and denomi- 
nations show towards formularies of worship. The 

1 Heebick, and Dettmmond of Hawthornden, afford examples. 



LITUKGICAL CULTIVATION. 309 

hymns of Charles Wesley, the sweet singer of Meth- 
odism, have done much towards the production of 
that peculiar intensity of the religious life in Meth- 
odism, which led Chalmers to define it, as " Chris- 
tianity in earnest." By thus studying the Hyin- 
nology of the Church, — of the Jewish, and the 
entire Christian Church, — the preacher is to obtain 
that taste and feeling for sacred lyric poetry, which 
will guide him, as by a sure instinct, to the choice 
of the best and most appropriate hymns. 

Without laying down a rule to be servilely 
followed, perhaps, the choice of hymns for public 
worship should be somewhat as follows. The first 
hymn should be one of general praise, serving to 
inspire feelings of worship and adoration towards 
Grod, as the Being to be worshipped. The second 
may be either of the same character as the first, 
or, may refer to the discourse which is to follow. 
The third and last hymn should have this reference. 
Whether the second hymn should be didactic, or 
not, will depend upon the character of the sermon. 
Probably, in the majority of instances, the first and 
second hymns should be strictly liturgical, offerings 
of praise and thanksgiving ; the last hymn, alone, 
being didactic and applicatory of the sermon. 

3. The third topic under the head of Liturgies, 
is Prayer. This subject deserves a fuller treatment, 
than is possible within these limits. Bishop Wil- 
kins, Dr. Watts, and Witsius, have composed very 
sensible treatises upon it, but a good work, suited 



310 HOMILETICS. 

to the wants of those Protestant churches which 
use extemporaneous prayers, is still a desideratum. 
The following rules involve, perhaps, the principal 
points to be regarded by the clergyman, in his pub- 
lic petitions. 

First, he ought to study method in prayer, and 
observe it. A prayer should have a plan, as much 
as a sermon. In the recoil from the formalism of 
written and read prayers, Protestants have not paid 
sufficient attention to an orderly, and symmetrical 
structure, in public supplications. Extemporaneous 
prayer, like extemporaneous preaching, is too often 
the product of the single instant, instead of devout 
reflection, and premeditation. It might, at first 
glance, seem that premeditation and supplication 
are incongruous conceptions ; that prayer must be 
a gush of feeling, without distinct reflection. This 
is an error. No man, no creature, can pray well 
without knowing what he is praying for, and whom 
he is praying to. Every thing in prayer, and espe- 
cially in public prayer, ought to be well considered 
and well weighed. 1 

So far as concerns the method, and plan of 
prayer, in the sanctuary, the following from Bishop 
Wilkins's treatise, is judicious. The first thing in 
a form of prayer is the preface : consisting first, of 
the titles of invocation, together with, some brief 

1 Chalhees was accustomed, offer. See Appendix B. to the 
occasionally, to write out the second volume of his Life, 
prayer in full, which he was to 



LITUKGICAL CULTIVATION. 311 

amplification of them, mostly in Scripture phraseol- 
ogy, sufficient to impress the Divine character, upon 
the mind both of him who leads, and those who 
accompany, in public worship; secondly, of some 
general acknowledgment of personal unworthiness ; 
and, thirdly, of supplication for the Divine assist- 
ance, and attention. After this preface, follow the 
principal parts of prayer: 1, confession ; 2, petition; 
3, thanksgiving. The order in which these come, 
is not uniform. There will be transposition, accord- 
ing to circumstances. In some prayers, confession 
will predominate ; in others petition ; in others 
thanksgiving. The preacher should study his 
prayer, in order that he may vary, and change, 
with the circumstances in which he is called to offi- 
ciate. Some clergymen pray but one prayer, 
through their whole ministry. It contains just so 
much preface, and just so much confession, petition, 
and thanksgiving, and always in the same order. 
In reality, it is a form, which is repeated from habit 
and memoriter. It is destitute of the excellences 
of written prayers, and yet is as monotonous, and 
uniform, as they are. 

Secondly, the clergyman must avoid verbiage 
and repetition, in prayer. " Vain repetitions " are 
denounced by our Saviour, and although he proba- 
bly referred primarily, to conscious and intended 
repetitions, the spirit of his direction would exclude 
that thoughtless, and indolent reiteration of the 
same thoughts, which is one of the principal faults 



312 HOMILETICS. 

in extemporaneous prayers. It is better to stop, 
even before the time allotted to prayer has expired, 
than to attempt to fill it up with verbiage. In this 
connection, the habit of didactically discoursing 
in prayer, should be guarded against. The suppli- 
ant for the Divine mercy, sometimes turns into the 
instructor of the Divine omniscience. The clergy- 
man should ever remember that God " knows what 
we have need of, before we ask Him, 1 ' and not en- 
large, and explain to Him. No one can do this, 
while under a realizing sense of the character of 
Him, with whom he has to do. It is only when 
the clergyman forgets God, and addresses the con- 
gregation, that the prayer degenerates into a sermon. 
Thirdly, the preacher must study directness in 
matter, and manner. This does not imply familiar- 
ity, but simple earnestness, in the creature's address 
to the throne of grace. Familiarity is the worst of 
faults in prayer. Circumlocution, paraphrase, and 
repetition, are not so reprehensible, as an irreverent 
approach to the Eternal Jehovah. On the contrary, 
a direct address to God is commanded, and is proper, 
in the creature. The suppliant should first know 
clearly what he needs, and what he wants, and 
the more importunate his entreaty, the more imme- 
diate his petition for it, the more appropriate and 
acceptable is his prayer. One chief reason why 
supplication for spiritual blessings, such as the con- 
version of men, is not answered, lies in the fact, that 
too often there is no clear understanding of the 



LITUEGICAL CULTIVATION. 313 

nature of the blessing, and no direct petition for it. 
That Being who searches the heart, and knows the 
entire consciousness of the man in the attitude of 
prayer, sees that there is no distinct conception 
of the thing implored, therefore no strong desire, 
and therefore no strong cry and supplication. 
Such a prayer is continually discoursing about the 
topic, or enlarging upon the blessing, but does 
not ask for it. "Ask," really ask, "and ye shall 
receive." 

The clergyman should not only school himself 
in respect to this point, but he should school his 
church likewise. A word upon this topic, though 
not strictly in place, in this connection, may perhaps 
be allowable. There is nothing which infuses such 
life into the prayer-meeting, as earnestness and 
directness. In times of awakened religious feeling, 
this characteristic appears. The same blessings 
that have been the subject matter of prayer, for 
many years it may be, are still prayed for ; there is 
no great change in the general phraseology of the 
petitioners ; but their minds are awake, and they 
now know what they need, and what they desire, 
and a direct, earnest, and comparatively brief prayer 
is the consequence. The clergyman, by his own 
example, and if need be by precept, should seek to 
impress this characteristic upon his church, so that 
the assemblings together for meditation and prayer 
may be efficacious means of grace, and of blessing. 
He ought to cultivate, in the minds and hearts of 



314 HOMILETICS. 

Christians, a disposition to "be distinct, direct, sin- 
cere, and brief, in supplication. 

In this way, the number of those who partici- 
pate in this exercise, will become much greater than 
it now is. The entire church will pray, instead of 
a few persons ; there will be more variety in the 
petitions, and more pertinency in them ; and, through 
the action and reaction of mind upon mind, greater 
fervor and sincerity will mark the devotional services 
of the Christian brotherhood. 

We have thus passed rapidly over the depart- 
ment of Liturgies ; touching upon those principal 
topics which are connected with worship, as distin- 
guished from discourse, or address, to the audience. 
The subject deserves special attention, from the 
clergy of a simple ritual. The impressiveness, and 
effectiveness of non-liturgical worship, must cle23end, 
mainly, upon the taste and judgment of the indi- 
vidual clergyman. He has no fixed, and imposing 
forms, by which to be guided, inevitably, in the 
conduct of public worship. He, therefore, specially 
needs a judicious discipline, in this direction, — a 
liturgical culture obtained in the general manner 
that has been indicated. The clergyman, then, car- 
ries his rule with him. He has an unwritten liturgy, 
in his own cultivated and pure taste, which he is at 
perfect liberty to vary, with times and circum- 
stances. One who has acquired this true liturgical 
sense and feeling, will render the services of the 
sanctuary impressive, by their appropriateness, by 



LITUEGICAL CULTIVATION. 315 

their symmetry, and by that unity which we have 
seen to be the inmost essence of beauty. Without 
drawing away the attention of the congregation 
from more important matters, as a formal and splen- 
did ritual is apt to do, such a minister will throw a 
sacred, and spiritual atmosphere, over the entire 
services of the sanctuary, more impressive than 
even the dim religious light of the cathedral. 



PASTORAL THEOLOGY. 



PASTORAL THEOLOG-T. 



CHAPTER I. 

DEFINITION OP PASTORAL THEOLOGY. 

It is a convenient, and accurate classification, 
which distinguishes the scientific part of clerical 
discipline, from the practical. All that side of 
the clergyman's training, which relates to strictly 
theoretic branches, — for example, to philology, phi- 
losophy, and theology, — falls under the denomination 
of theological science ; while all that part which re- 
lates to the public application of this theoretic cul- 
ture, is practical theology. The subj ect of Homiletics 
would therefore be comprehended under this latter, 
because sermonizing is the popular presentation of 
theological science. Sacred Rhetoric supposes that 
the speculative principles of the Christian religion 
have been previously mastered, by means of studies, 
and methods, that are more abstract than its own. 



320 PASTOEAL THEOLOGY. 

Having been made a theologian, by the severer 
training, and the more fundamental discipline, the 
clergyman is then to be made an orator, by the more 
popular and practical culture of Homiletics. 

But, the clergyman bears still another character, 
and performs still another kind of labor, which like- 
wise belongs to the practical side of his profession. 
He is not only a preacher, whose function it is to 
impart public instruction before an audience, but 
he is also a, pastor, whose office it is, to give private 
and personal advice from house to house, and to 
make his influence felt in the social and domestic 
life of his congregation. The clergyman is an 
orator, and therefore needs the homiletical educa- 
tion that corresponds. He is also a pastor, and 
hence requires the special discipline that qualifies 
him to watch over the personal religious interests 
of his flock. It is the object of the department of 
Pastoral Theology, to prepare him for this part of 
his work. The formation of clerical character, and 
the discharge of strictly parish duties, are, then, the 
principal topics in this branch of inquiry. 

We define Pastoral Theology to be, that part of 
the clerical curriculum which relates to the clergy- 
man's parochial life. It contemplates him in his 
more retired capacity, as one who has the care of 
individual souls. The pastor is a curate, and Pas- 
toral Theology relates to the clergyman's curacy. 
These terms, which are not so familiar to the 
American as to the English ear, if taken in their 



DEFINITION. 321 

etymological signification, denote precisely the 
more private character and duties of the clergy- 
man. They are derived from the Latin curare, to 
take care of. A curate is one who has the care of 
souls. 1 The apostle Paul speaks of " watching for 
souls." The pastor, or curate, is a watcher for 
souls. 

Having regard, then, as it does, to this impor- 
tant side of the clerical vocation, and these impor- 
tant aspects of clerical labor, the department of 
Pastoral Theology deserves very careful study. In 
its own place, it is as necessary to a complete 
professional discipline, as the more imposing de- 
partments of sacred philology, and dogmatic the- 
ology. Imperfect education, in respect to the 
pastoral and parochial duties of the clergyman, 
must lead to the neglect of them ; and this will 
seriously impair his influence, and, in the review of 
his ministry, awaken many poignant regrets. The 
limits of this treatise do not allow more than the 
briefest discussion, of a few cardinal points ; but we 
feel that we shall have accomplished much, even if 
we should do nothing more than direct attention to 
the well-known work of Richard Baxter. The 
Reformed Pastor of this wonderful and successful 
minister, should be read through once in each year, 
by every clergyman. " If," says John Angell James, 
" I may, without impropriety, refer to the service 

1 The German Seelsorger expresses the same idea. 
21 



322 PASTOKAL THEOLOGY. 

which, during fifty-four years, I have been allowed 
to render to our great Master, I would express my 
thankfulness in being able, in some small degree, to 
rejoice that the conversion of sinners has been my 
aim. I have made, next to the Bible, Baxter's 
Reformed Pastor my rule, as regards the object of 
my ministry." 1 

1 A valuable collection in one has been published at Oxford, by 
volume, of tracts and treatises Eivington & Co. 
pertaining to Pastoral Theology, 



CHAPTER II. 

RELIGIOUS CHARACTER AND HAEITS OF THE CLERGYMAN. 

The foundation of influence in parochial life is 
in the clergyman's character, and the root of clerical 
character is piety. The first theme, consequently, 
that demands attention, in the discussion of the 
subject of Pastoral Theology, is the religious cha- 
racter, and habits, of the clergyman. 

The calling and profession of the clergyman de- 
mand eminent spirituality. An ordinary excellence 
is not sufficient. The Christian minister, by his very 
vocation, is the sacred man in society. By his very 
position, he is forbidden to be a secular member of 
community, and hence he must not be secular, either 
in his character or his habits. It is true, that the 
clergy are not a sacred caste, yet they are a sacred 
profession. Hence, society expects from them a 
ministerial character and bearing, and respects them 
just in proportion as they possess and exhibit 
it. The clergyman is sometimes called the "par- 
son." Though the word has fallen into disuse, 
owing to the contemptuous employment of it, by 



324 PASTOEAL THEOLOGY. 

the infidelity of the eighteenth century, its etymo- 
logy is instructive in this connection. Parson is 
derived from the Latin persona. The clergyman is 
the person, "by way of emphasis, in his parish. He 
is the marked and peculiarly religious man, in the 
community. 1 His very position and vocation, there- 
fore, make it incumbent upon him to be eminently 
spiritual. His worldly support is provided by the 
Church, to whom he ministers, and his acceptance 
of it is an acknowledgement upon his part, that a 
secular life is unsuitable for him, and a demand upon 
their part, that he devote himself entirely to reli- 
gion, and be an example to the flock. Every cler- 
gyman ought to be able to say to his congregation, 
with the sincerity, and the humility, with which St. 
Paul said it to the Thessalonians, " Ye are wit- 
nesses, and God also, how holily, and justly, and 
unblamaMy we behaved ourselves among you." 

Not only does the ministerial calling and profes- 
sion require eminent piety, but it tends to produce 
it. By his very position, the clergyman is greatly 
assisted in attaining to a superior grade of Chris- 
tian character, and if, therefore, he is a worldly and 
unspiritual man, he is deeply culpable. For, so far 
as his active life is concerned, his proper professional 
business is religious. The daily labor of the clergy- 

1 One reference, also, was to the ed, and he is himself a body cor- 

temporalities of the Church. "He porate, in order to protect and 

is called parson (j)£rs<ma), because, defend the rights of the Church, 

by his person, the Church, which which he personates." 
is an invisible body, is represent- 



EELIGIOUS CHABACTEK. 325 

man is as truly and exclusively religious, as that of 
the farmer is agricultural, or that of the merchant 
is mercantile. This is highly favorable to spirit- 
uality. Ought not one to grow in grace, whose daily 
avocations bring him into communication with the 
anxious, the thoughtful, the convicted soul, the re- 
joicing heart, the bereaved, the sick, and the dying ? 
Ought not that man to advance in the love and 
knowledge of God, whose regular occupation from 
day to day it is, to become acquainted with the strict- 
ly religious wants, and condition of the community, 
and to minister to them ? If the daily avocations of 
the mechanic have a natural tendency to make him 
ingenious, and inventive, if the daily avocations of 
the merchant tend to make him enterprising, and 
adventurous, do not the daily avocations of the 
clergyman tend to make him devout \ The influ- 
ence of active life upon character is, in its own place 
and manner, as great as that of contemplative life. 
A man is unconsciously moulded and formed by his 
daily routine of duties, as really as by the books he 
reads, or the sciences he studies. Hence, a faithful 
performance of clerical duties contributes directly 
to spirituality. 

Again, so far as the contemplative life of the 
clergyman is concerned, his profession is favorable 
to superior piety. In discussing the subject of 
Homiletics, we have seen that the clergyman, in 
order to successful sermonizing, must absorb him- 
self in theology, must induce and maintain a theo- 



326 PASTOEAL THEOLOGY. 

logical mood, must acquire the homiletic spirit and 
talent, and make all his culture subservient to 
preaching. But such a life as this, from day to day, 
naturally affects the moral character. The studies 
of the theologian, and preacher, work directly to- 
wards the growth of piety. Those who unduly 
magnify the practical, to the undervaluation of the 
doctrinal and theoretic, in theology, are wont to 
make the objection, that study is unfavorable to 
devotion. There cannot be a more erroneous judg- 
ment than this. The studious, thoughtful Christian 
is always more unworldly and sincere, than the 
Christian who reads but little, and thinks still less. 
The pastor can employ no means more certain to 
sanctify his flock, than reading and reflection, upon 
their part. Just in proportion as he is able to in- 
duce the habit of studying the Scriptures, and of 
perusing religious and doctrinal books, will he 
spiritualize the church to which he ministers. 

This is equally true of the clergyman. Study, 
close, persevering study, improves his religious cha- 
racter. An indolent minister is not a spiritually- 
minded man. He who neglects his library, and 
passes by Biblical and theological science, to occupy 
himself with the frivolities of society, or with the 
light literature of the day, cannot keep his mind 
and heart in a very high state of devotion. There 
is something in a regular routine of careful investiga- 
tion, eminently fitted to deepen and strengthen the 
religious character. The mind converses with solid 



KELIGIOUS CHAKACTEK. 327 

verities, and is thereby preserved from what the 
Scriptures call "vain imaginations." It does not 
ramble and wander in the fields of fancy, but is busy 
with sober, serious truth. How much more favora- 
ble to the growth of piety is such a studious life, 
than an indolent and day-dreaming one." For the 
mind must do something. If it is not occupied with 
great and good themes, then it will be busy with 
small and frivolous ones. This is specially true of 
the clergyman. He has no secular occupations to 
engross him, like those of the farmer, the mechanic, 
and the merchant. He does not rise up in the 
morning, and go out among men, to his work, until 
the evening. His time is all at his own disposal, 
and if he does not devote it, with fidelity, to the ac- 
tive and contemplative duties of his profession, it 
will hang upon his hands. The consequence will 
be, a restless, vagrant, and inefficient mental action. 
So far as his intellect is concerned, he will drag out 
a feeble and unhappy life. And is this favorable 
to growth in holiness ? Is this the sort of mortifi- 
cation that is profitable to godliness ? It is no 
more profitable than the dull, paralytic existence of 
the monk, in his dark, damp cell. 

The fact is, that the holiest men, in the Christian 
Church, have been the most studious men. Those 
spiritual and heavenly-minded divines, who accom- 
plished most in the ministry of their own clay, and 
who have been the lights and guides of the minis- 
try up to this time, were men of great learning. 



328 PASTOEAL THEOLOGY. 

Augustine, Calvin, Owen, Baxter, and Edwards, 
were hard students. Henry, in his life of Calvin, — 
a work which deserves to be read, and pondered, by 
every clergyman, — furnishes striking examples of 
the studiousness of this great, and intensely spirit- 
ual man. He was so assiduous in completing his 
Institutes, that he often passed whole nights with- 
out sleeping, and days without eating. Beza re- 
marks, that for many years Calvin took only one 
meal a day, and then only a very sparing one, 
assigning, as a reason, the weakness of his stomach. 
Though, from his connection with the Reformation 
generally, and his relation to the Grenevese common- 
wealth particularly, Calvin was compelled to per- 
form as much public civil labor as a modern secre- 
tary of state, he yet found time to write a commen- 
tary upon nearly the whole Bible, to carry on learned 
and powerful controversies with all sorts of errorists 
and heretics, to compose a system of divinity, 
which has exerted more influence in the world than 
any other uninspired production, and, besides all 
this, to preach, probably, more than three times the 
number of sermons delivered by the minister of the 
present day, in the same length of time. Henry 
remarks of his labors at Geneva, that in addition 
to his literary employments, such as the composition 
of treatises, didactic and polemic, and an extensive 
correspondence with kings and cabinet ministers, in 
behalf of the Church, he had to attend to the busi- 
ness of the court of morals, or the consistory, to 



RELIGIOUS CHARACTER. 329 

that arising from the assembly of the clergy, and 
from his connection with the congregation, — a great 
amount of local, legislative, and judicial business. 
Three days in the week, he lectured on theological 
subjects, and every alternate week, he preached 
daily. When the day had been wholly occupied 
in business, the quiet hours of the night remained 
to him, and, allowing himself a brief repose, he 
would continue his studies. Writing to Farel from 
Strasburg, Calvin says : " When the messenger 
was ready to take the beginning of my work, with 
this letter, I had about twenty leaves, to look 
through. I had, then, to lecture and preach, to 
write four letters, make peace with some persons 
who had quarrelled with each other, and answer 
more than ten people, who came to me for advice. 
Forgive me, therefore, if I write only briefly." 1 

Baxter has left a larger body of theological 
composition, for the use of the Church, than any 
other English divine; and how much he accom- 
plished, in the way of preaching, and of pastoral 
work, is well known. Though his early education 
was neglected, and he did not receive a collegiate 
training, he was one of the most studious, and 
learned of men. He is generally known by his 
more popular, and practical writings, and one who 
had read these alone, might infer that Baxter was 
distinguished only for a vivid intellect, and a zeal- 

1 Henry : Life of Calvin, I. p. 424. 



330 PASTOEAL THEOLOGY. 

ous heart. But, if any one will study his strictly 
theological treatises, he will discover evidence in 
every line, of the most severe discipline, and the 
most patient and extensive reading. Besides the 
close and critical study of the Scriptures, in the 
original tongues, Baxter was well versed in the 
Pagan theologies and philosophies, in the specula- 
tions of the Christian Fathers, and in the theology 
and philosophy of both the Schoolmen, and the 
Reformers. The familiarity which Baxter shows 
with the Scholastic philosophy and theology, is 
remarkable. His own mind was eminently analytic, 
and one of the English prelates remarks of him, 
that if he had lived in the Middle Ages, he would 
have been one of the Schoolmen. The plain, una- 
dorned, and pungent periods of the Saint's Rest, 
and the Call to the Unconverted, came from a mind 
that was entirely master of the subtle metaphysics 
of Thomas Aquinas. 1 

Now we hold, and affirm, that this severe study 
fostered the piety of Calvin, and Baxter. If we 
could suppose that, in the economy of grace, the 
same degree of Divine influence is bestowed without 
the use of means, as is bestowed with it, and should 
assume the existence of the same degree, in the 

1 " Next to practical divinity, brought things out of the dark- 
no books so suited with my dis- ness of confusion. For I could 
position as Aquinas, Scotus, Du- never, from my first studies, en- 
randus, Ockham, and their disci- dure confusion." Baxtee : Nar- 
ples ; because I thought they nar- rative of his Life and Times, 
rowly searched after truth, and 



RELIGIOUS CHARACTER. 331 

instances of Calvin and Baxter, that was actually 
enjoyed by them, while subtracting the influence of 
this close studiousness, upon their Christian charac- 
ter, it would undoubtedly lose much in depth, tho- 
roughness, and ripeness. God bestows a blessing 
upon intellectual seriousness, upon devotion to good 
books, and upon a meditative spirit. It is true, 
that the learned man is oftentimes proud andunevan- 
gelical, but would ignorance render him any less so ? 
In order to convert a proud scholar, into a meek 
and lowly Christian, is it only necessary to take 
away his library, and strip him of his acquisitions ? 
Is ignorance the mother of devotion ? 

Having thus seen that the clerical calling, and pro- 
fession, itself demands, and is favorable to, a supe- 
rior religious character, we proceed to mention some 
practical rules, for its cultivation in the clergyman. 
1. The first rule is that which is to be given in 
every age, and clime, to all grades of cultivation, 
and all varieties of occupation, and profession. 
That which is the first maxim, for any and every 
Christian, in keeping the heart, is also the first for 
the clergyman. He must maintain regular habits 
of communion with God, in prayer. The lettered 
Christian is more liable to neglect this duty, and 
privilege, than the unlettered, because his mind is 
constantly conversant with divine truth, and he is 
exposed to the temptation of substituting this, for 
the direct expression of desires, and wants. But, in 
order to growth in religion, it is not enough for 



332 PASTOEAL THEOLOGY. 

hiin to meditate upon the Divine character and 
religious doctrines ; he must actually address God, 
in supplication. Undoubtedly, a serious mood may 
be maintained, by being familiar with great and 
lofty subjects, especially with the deep themes of 
metaphysical philosophy. The merely natural at* 
tributes of the Deity, have power to elevate, and 
solemnize the human mind. Pantheism itself, intro- 
ducing the soul to the immensity of nature, and 
bringing it under the mysterious impression of 
vast forces, and laws, and processes, operating in 
infinite space and everlasting time, throws a shadow 
over the spirit, and renders it grave in its temper. 
Spinoza was a serious-minded person ; so much so, 
that ISTovalis, one of the most thoughtful of the secu- 
lar German poets, named him the " God-intoxicated 
man;" and Schleiermacher himself, in one of his 
Discourses upon Religion, calls him the "holy, per- 
secuted Spinoza." 1 But the very delineation of his 
character which follows, shows that this solemnity 
of Spinoza's intellect originated in the awe, and 
worship, of the impersonal Infinite, — a worship 
that is meditative, indeed, but never supplicatory. 

But, this is not religion. It has no root in the 
knowledge, and acknowledgement, of the I am. It 
never holds actual communion, with the living and 
true God. Naturalism never prays. There is no 
address, of one person to another person. For, this 

1 Schleieemaohee : Reden fiber Keligion, p. 48. 



EELIGIOUS CHAEACTEE. 



333 



communion with the Infinite ; this " mingling with 
the universe," and feeling, in the phrase of Byron, 
" what one cannot express, yet cannot all conceal;" 
this worship of mere immensity ; is not religion. 
There is no personality, upon either side. The man 
who worships loses his individuality, and the God 
who is worshipped has none to begin with. 1 And 
this holds true, as we go up the scale. It is not 
sufficient to commune with the truth ; for truth is 
impersonal. We must commune with the God of 
truth. It is not enough to study, and ponder, the 
contents of religious books, of even the Bible itself. 
We must actually address the author of the Bible, 
in entreaties and petitions. 2 



1 That there can be no penitence 
for sin, and confession, in panthe- 
ism, is self-evident; and, there- 
fore, so far as this is an element 
in religion for man, religion is 
impossible for the pantheist. 

2 Coleridge, during that panthe- 
istic period in his mental history, 
which is so interesting in its psy- 
chological aspects, fell into this 
error respecting prayer, but after- 
wards criticized, and corrected it, 
with a depth of insight into the 
nature of prayer, all the more pro- 
found, perhaps, for the previous 
experience. A writer in Tait's 
Magazine informs us, that on his 
first introduction to Coleridge, 
" he reverted with strong com- 
punction, to a sentiment which he 
had expressed in earlier days, 



upon prayer. In one of his youth- 
ful poems, speaking of God, he 
had said, — 

Of whose all-seeing eye, 

Aught to demand, were impotence of 
mind. 

This sentiment he now so utterly 
condemned, that, on the contrary 
he told me, as his own peculiar 
opinion, that the act of praying 
was the very highest energy of 
which the human heart was ca- 
pable, praying, that is, with the 
total concentration of the facul- 
ties ; and the great mass of 
worldly men, and of learned men, 
he pronounced absolutely inca- 
pable of prayer." Henry Nelson 
Coleridge corroborates this state- 
ment, in the following interest- 



334 



PASTOEAL THEOLOGY. 



There can, consequently, be no genuine religion 
without prayer. And the degree of religion, will 
depend upon the depth and heartiness of prayer. 
It does not depend so much upon the length, as the 
intensity of the mental activity. A few moments 
of real and absorbing address to God, will accom- 
plish more for the Christian, in the way of arming 
him with spiritual power, than days or years of 
reflection, without it. Hence, the power of ejacula- 
tory prayer. In the brief instant, the eye of the 
creature catches the eye of the Creator, glances are 
exchanged, and the Divine power and blessing flow 
down into the soul. It is this direct vision of God, 
and this direct imploring something of Him, which 



ing anecdote. "Mr. Coleridge, 
within two years of liis death, 
very solemnly declared to me his 
conviction upon the same subject. 
I was sitting by his bedside, one 
afternoon, and he fell, an unusual 
thing for him, into a long account 
of many passages of his past life, 
lamenting some things, condemn- 
ing others, but complaining 
withal, though very gently, of 
the way in which many of his 
most innocent acts had been 
cruelly misrepresented. 'But, 
I have no difficulty,' said he, 'in 
forgiveness ; indeed, I know not 
how to say, with sincerity, the 
clause in the Lord's prayer, which 
asks forgiveness as wc forgive. I 
feel nothing answering to it in 
my heart. Neither do I find, or 



reckon, the most solemn faith 
in God, as a real object, the most 
arduous act of the reason and will. 
O no, my dear, it is to peat, to 
peat as God would have us ; this 
is what, at times, makes me turn 
cold to my soul. Believe me, to 
pray with all your heart and 
strength, with the reason and the 
will, to believe vividly that God 
will listen to your voice through 
Christ, and verily do the thing 
he pleaseth, thereupon, — this is 
the last, the greatest achievement 
of the Christian's warfare upon 
earth. Teach us to pray, Lord ! ' 
And then he burst into a flood of 
tears, and begged me to pray for 
him." Coleeidge : Table Talk, 
Works, VI. 327 



RELIGIOUS CHARACTER. 335 

renders the brief broken ejaculations of tne martyr, 
so supporting, and triumphant over flesh and blood, 
over malice and torture. The martyr might medi- 
tate never so intensely and long, upon the omnipo- 
tence and the wisdom of God, and still be unable 
to endure the flame, and the rack. But the single 
prayer, "Lord Jesus, receive my spirit," lifts him 
high above the region of agony, and irradiates his 
countenance with the light of angelic faces. 

The most holy and spiritual teachers and preach- 
ers, in the Church, have been remarkable for the 
directness, and frequency of their petitions. They 
were in the habit of praying at particular times in 
the day, and also of ejaculatory prayer. Some of 
them began the day with hours of continuous sup- 
plication, and then interspersed their labors with 
brief petitions. Luther was distinguished for the 
urgency, and frequency of his supplications. His 
maxim, bene orasse est bene studuisse, is familiar. 
So easy and natural was it for him to pray, that 
even in company with friends, and in the midst of 
social intercourse, he would break out into petitions. 
This was often the case, in times of trouble to the 
Church, and the cause of the Reformation. God 
was then present, without intermission, to his 
anxious and strongly exercised soul, and hence 
he talked with Him, as a man talketh with his 
friend. The peculiar vigor, and vitality of Luther's 
religion, should be traced, not solely to his recep- 
tion of a doctrine, even so vital a doctrine as justi- 



336 PASTOEAL THEOLOGY. 

fication by faith, but to direct intercourse with 
God. 

Consider, again, for an illustration, the Confes- 
sions of Augustine, — the most remarkable book, 
of the kind, in all literature ; a book, in which the 
religious experience of one of the subtlest and deep- 
est of human minds, allied with one of the mightiest 
and most passionate of human hearts, is portrayed 
in letters of living light. But, it is full of prayer. 
The autobiography is intermingled, all through, with 
petitions and supplications. So natural had it be- 
come for that spiritual and holy man, to betake him- 
self to his God, that the reader feels no surprise, at 
this mixture of address to man and address to God. 
This work is well entitled Confessions, for, in it, 
Augustine pours out his whole life, his entire ex- 
istence, into the Divine ear. 

Well, therefore, may we lay down, as the first 
rule for the promotion of piety in the clergyman, the 
great and standing rule for all Christians. Let him 
not be satisfied with studying, and pondering, the 
best treatises in theology, or with studying, and pon- 
dering, even the Bible itself. Besides all this, and 
as the crowning and completing act, in the religious 
life, let him actually, and really pray. Let him not 
be content with a theological mood, with a homi- 
letic spirit, with a serious and elevated mental 
habitude. Besides all this, and as a yet higher and 
more enlivening mental process, let him truly, and 
personally address his Maker and Redeemer, in sup- 



EELIGIOUS CHAEACTEE. 337 

plication. Let him not attempt to promote piety 
in the soul, by a merely negative effort, — by neg- 
lecting the cultivation of the mind, and undervalu- 
ing learning and study. If the clergyman is not 
spiritually-minded, and devotedly religious, with 
learning and studiousness, he certainly will not be 
so without it. Neglect of his intellectual and theo- 
logical character, will not help his religious charac- 
ter. Let him constantly endeavor to advance the 
divine life in his soul, by a positive, and comprehen- 
sive method. Let him consecrate, and sanctify all 
his study, and all his meditativeness, and all his 
profound and serious knowledge, with prayer. 

2. The second rule, for the cultivation of the re- 
ligious character of the clergyman, is, that he pur- 
sue theological studies for personal conviction, and 
improvement. Melancthon, one of the most learned 
and contemplative of divines, as well as one of the 
most spiritual and best of men, makes the following 
affirmation respecting himself: "I am certain and 
sure, that I never investigated theology as a science, 
for any other purpose, primarily, than to benefit 
myself." 1 If the clergyman would advance in spir- 
ituality, he must seek first of all, in the investigation 
of divine truth, to satisfy his own mind, and put it 
at rest, in respect to the great themes of God's 
purposes, and man's destiny. He must make the 
theology of the Bible contribute to his own mental 

Compare a similar remark himself, in his Narrative of his 
which Baxter makes respecting Life and Times. 

22 



338 PASTOEAL THEOLOGY. 

peace. That which a man knows with certainty, 
will affect his character. If theological studies 
result in an undoubted belief, a belief in which 
there is no wavering or trernulousness, they will 
result in solid religious growth. To say nothing of 
the influence of such a mode of pursuing the truth, 
upon the manner of communicating it, its effect is 
most excellent upon the preacher himself. We are, 
in reality, influenced by divine truth, only in pro- 
portion as we thoroughly know it, and thoroughly 
believe it. Suppose that the theologian wavers in 
his mind, in respect to the doctrine of endless pun- 
ishment; will not his own religious character be 
damaged, in proportion to the degree of his mental 
wavering ■? Suppose that his mind is not made up, 
and at rest; suppose that he hesitates, not out- 
wardly, but in the thoughts of his heart, in respect 
to the absolute perdition of the impenitent ; will 
not his own sense of the malignity of sin be less 
vivid, and his own dread and abhorrence of it less 
intense ? Of course, he cannot preach the doctrine 
to another, with that solemn earnestness, and that 
impetus and momentum of statement, which causes 
the hearer to believe, and tremble ; but, he cannot 
preach the doctrine to himself. He cannot fill his 
own soul, with a profound fear of sin. Thorough 
knowledge, and thorough personal belief of the 
truth, are indispensable to the existence of sincere, 
unhypocritical religion. 

3. The third rule for the promotion of the reli- 



RELIGIOUS CHARACTER. 339 

gious character of the clergyman is, that lie perform 
every clerical duty, be it in active or contemplative 
life, with punctuality, uniformity, and thorough- 
ness. There is discipline in labor. The scrupulous 
and faithful performance of work, of any kind, im- 
proves "both the mind and heart. A thorough and 
punctual mechanic, is a man of character. He pos- 
sesses a mental solidity, and strength, that renders 
him a noticeable man, and a reliable man, in his 
sphere. The habit of doing work uniformly well, 
and uniformly in time, is one of the best kinds of 
discipline. He who has no occupation, or profes- 
sion, must be, and as matter of fact is, an undis- 
ciplined man. And, in case one has an occupation, 
or a profession, the excellence of his discipline is 
proportioned to the fidelity, with which he follows 
it. If he half does his work, his moral character 
suffers. If he does his work thoroughly, when he 
does it at all, but does not perform it with punctu- 
ality, and uniformity (a thing which is, however, 
not likely to happen), it is at the expense of his 
moral power. 

All this is true, in an eminent degree, of profes- 
sional labor. Consider, for example, the contem- 
plative side of the clergyman's life, the duties of 
his profession so far as concerns the prepara- 
tion of sermons, and see how directly, thorough- 
ness, and uniformity, in this department, pro- 
mote his religious growth and character. It is his 
duty, as a preacher, to deliver two public discourses, 



340 PASTOEAL THEOLOGY. 

in each week. There may be, and there will be, 
more or less of informal religious instruction to be 
imparted, besides this ; but the substance of the 
clergyman's professional service, in the present state 
of society, is performed, if he preaches two sermons, 
two oratorical discourses, every Sabbath day. This 
is the regular and established routine of clerical 
life, on its literary and contemplative side. 

Now, we affirm, that the careful and uniform 
preparation of two sermons, in every six days, is a 
means of grace. It is, in its very nature, adapted 
to promote the piety of the clergyman. Punctual 
and faithful sermonizing fixes his thoughts intently 
upon divine truth, and preserves his mind from 
frivolous and vain wandering ; it brings his feel- 
ings, and emotions, into contact with that which 
is fitted to enliven, and sanctify them ; it over- 
comes the natural indolence of human nature, and 
precludes a great deal of temptation to employ the 
mental powers wrongly ; it leaves no room for the 
rise of morbid and unhealthy mental exercises ; it 
makes the clergyman happy in his profession, and 
strong in the truth, because he becomes, in the pro- 
cess, a thorough-bred divine ; it gives him a solid 
weight of character, and influence, that does not 
puff him up with vanity, as mere popularity always 
does, but makes him devoutly thankful, and hum- 
ble, before Grod ; and, lastly, it promotes his piety, 
by promoting his permanence in the ministry, for 
the piety of a standard man, is superior to that of 



EELIGIOUS CHAEACTEE. 341 

a floating man. And thus we might go on specify- 
ing particulars, in regard to which, the conscientious 
performance of clerical duties, in the study, tends 
directly to "build up a solid, and excellent religious 
character. 

There is a variety in the means which the cler- 
gyman must employ, in order to spiritual growth, 
and they differ, in the degree of their importance. 
We have assigned the first place, to prayer, but, 
we do not hesitate to assign the second place, 
to conscientious, and thorough sermonizing. For, 
what is such sermonizing, as we are pleading for, 
but religious meditation, of the very best kind? 
patient thought, upon that divine truth which is the 
food, and nutriment of holiness ? bringing out into 
the clear light of distinct consciousness, in our own 
minds, and for the minds of others, the doctrines 
of salvation % There is no surer way, to become 
interested in a truth, than to write a well-considered 
discourse upon it. The careful composition of a 
sermon, oftentimes brings the heart into a glow of 
feeling, that gives itself vent in prayer. Hence, we 
find some of the greatest preachers, among the 
Fathers and the Keformers, writing down the prayer 
that rose, spontaneously, from their overflowing 
souls, making it the conclusion of their sermon. 
Many of the sweetest and loftiest hymns of Watts, 
were the lyrical utterance of what had passed 
through his mind in sermonizing, and were, origin- 
ally, appended to his discourses. And the same 



342 PASTOEAL THEOLOGY- 

thing appears, still more remarkably, in the writings 
of the Schoolmen. In these strictly scientific trea- 
tises, which do not pretend to be oratorical, or 
applicatory to an audience, we meet, here and there, 
a short prayer, full of earnestness, and full of vital- 
ity. In Anselm, in Aquinas, and in Bernard, the 
reader sees the spirit of these analytic metaphysical 
men, at the close of its intense meditation upon 
some mystery in the Divine being, or the Divine 
administration, subdued, and awed, hushed, and 
breathless, in supplication and adoration. The in- 
tensely theoretic turns into the intensely practical, 
pure reason into pure emotion, dry light into vivid 
life. 

What has been said of the contemplative life of 
the clergyman, applies with equal force to his active 
life. A thorough and punctual performance of pas- 
toral duties, is a direct means of grace. In the first 
place, the conscientious delivery of the two sermons, 
that have been composed in the conscientious man- 
ner spoken of, ministers to edification. Although 
this is not strictly a pastoral work, yet it belongs to 
the active, rather than the contemplative side of 
clerical life. That clergyman who preaches his ser- 
mons with earnestness, feeling the truth of every 
word he utters, will be spiritually benefited by this 
part of his labors. Elocution, the mere delivery of 
truth, which is too often destitute of both human 
nature and divine grace, when emphatic, and sincere, 
promotes piety. Speaking in and by a sermon, with 



RELIGIOUS CHAEACTEE, 343 

ardor and feeling, to an audience, in respect to their 
spiritual interests, as really sets the Christian affec- 
tions into a glow, as speaking, in the same spirit, to 
an individual in private intercourse. 

In the second place, a faithful and constant per- 
formance of the duty of pastoral visiting, is a means 
of grace. No one who has had any experience in 
this respect, will deny this for a moment. There 
is nothing better adapted to develope piety, to 
elicit the latent principles of the Christian, than 
going from house to house, and conversing with all 
varieties of character, and all grades of intelligence, 
upon the subject of religion. The colporteur's piety 
is active and zealous ; and the missionary, who is 
generally obliged to teach Christian truth to indi- 
viduals, is a fervid and godly man. The clergyman, 
then, will grow in grace, by simple assiduity in the 
discharge of this part of his professional labors. 
Whenever he is called to the bed-side of an impeni- 
tent sinner, let him be thorough in dealing with that 
endangered sinner's soul, affectionate but solemn in 
probing his consciousness, perseveringly attentive 
to the moral symptoms of the unregenerate man, on 
the bed of languishing ; — let him be a faithful pastor, 
in each and every such instance, and he will be en- 
riched with heavenly wisdom and love. Let him 
stand with the same uniform fidelity at the bed-side 
of the dying Christian, dispelling momentary gloom 
by the exhibition of Christ and his atonement, sup- 
plicating for more of the comfort of the Holy Ghost, 



344 PASTOEAL THEOLOGY. 

in the soul of the dying saint ; listening to the 
utterances of serene faith, or of rapturous triumph ; 
let him submit his own soul, to the great variety of 
influences that come off from the experience of the 
sick, and the dying, and he will greatly deepen and 
strengthen his own religious character. And, lastly, 
the same fidelity and constancy, in conversing with 
well and happy men, and therefore thoughtless men, 
respecting their eternal interests, and in catechising 
the children, conduces powerfully to the formation 
of an unearthly, and a holy frame of spirit. 

Here, then, in the clerical office itself, is a most 
efficient means of grace. The clergyman needs not 
to go up and down the earth, seeking for instru- 
mentalities for personal improvement. By his very 
position, and daily labor, he may be made spiritual 
and heavenly. The word is nigh him, in his mouth 
and in his heart. A single word, is the key to holi- 
ness in the clergyman. That word is fidelity, — 
fidelity in the discharge of all the duties of his 
closet, his study, and his parish. A somewhat noted 
rationalist speaks of some men, as being " aboriginal 
saints," — men in whom virtue is indigenous. There 
is no such man. But, we may accommodate this 
hypothesis of a natural virtue, and say, that the 
clergyman, so far as his calling and position are 
concerned, ought to be naturally holy. His whole 
environment is favorable to piety. He ought to be 
spontaneously religious. 



CHAPTEE III. 

INTELLECTUAL CHARACTER AND HABITS OP THE CLER- 
GYMAN. 

In the preceding chapter, we were led to speak 
of intellectuality and studiousness, in their rela- 
tions to the religious character of the clergyman ; 
taking the position that, provided he is faithful in 
other respects, learning and contemplation are, in 
themselves, favorable to spirituality and piety. . In 
this chapter, we ■ are to consider, first, the type of 
intellectual character which the clergyman ought to 
form, and, secondly, the means of forming it. 

In respect to the style of mental culture, at 
which the clergyman should aim, we sum up the 
whole in the remark, that it should be choice. It 
should be the product of a very select course of 
reading, and study, and hence of a finer grade than 
the common intellectuality. In this country, and in 
this reading age, almost every man is somewhat 
literary. He is more or less acquainted with books, 
and may be said to have an intellectual, as well as 
a moral character. Two centuries ago, this was 
less the case. There was then, in society at large, 



346 PASTOEAL THEOLOGY. 

very little of that enlightenment which is the effect 
of miscellaneous and general reading. Culture was 
concentrated in a smaller number; and hence, in 
the seventeenth century there was a higher intellec- 
tual character, in the learned professions, relatively 
to that of the mass of society, than there is at the 
present day. The masses have made more advance, 
than the literary circles have. The professional 
classes, and the public, are now nearer a common 
level, than they were two centuries ago ; because, 
while the public has enlarged its acquaintance with 
literature, there has not been a corresponding 
progress, on the part of the professions. The learn- 
ing and intellectual power of the theologians of the 
present day, is not as much superior to that of 
Eichard Hooker, or John Howe, as the popular 
knowledge of the nineteenth century, is superior to 
that of the sixteenth and seventeenth. Neither is 
the mental culture of the upper class, in the literary 
world, as choice now as formerly, because it partakes 
more of the indiscriminateness of the common en- 
lightenment. The great multiplication of branches 
of knowledge, and of books, has made the profes- 
sional man more of a miscellaneous reader, than he 
once was. The consequence is, that the intellectual 
character of the professions, while it has gained 
something in variety and versatility, has lost in 
quality. 

In view of this fact, as well as on account of 
the intrinsic desirableness of the thing itself, the 



INTELLECTUAL CHAEACTEE. 347 

clergyman ought to aim at choiceness, in his educa- 
tion. He should strive after ripe scholarship, and 
such mental traits as profundity, comprehensiveness, 
clearness, and force. These are too often neglected, 
for a more superficial culture, and a class of qualities 
like versatility, vivacity, and brilliancy. These latter 
are much more easily obtained, than the former. 
They do not task the persevering power of the 
mind, and, consequently, do not draw out its best 
capacity. The natural indolence of human nature, 
is inclined to that species of intellectuality which is 
most readily acquired, and which makes the great- 
est momentary impression upon others. The clergy- 
man, the lawyer, and the author, are too content 
with a grade of knowledge that is possessed by 
society at large. They are too willing to read the 
same books, and no more ; to look from the same 
point of view, and no higher one; in short, to 
reflect the general culture of the masses. But, 
a professional man has no right to pursue this 
course. Society does not set him upon an eleva- 
tion above itself, and maintain him there by its 
institutions and arrangements, merely to have him 
look through their eyes, and from their own lower 
position. Society does not, for example, place a 
man upon the high position of a public religious 
teacher, expecting that he will merely retail the 
current popular knowledge. Society looks up to 
the clergyman as its religious instructor, and re- 
quires that he be in advance of its own information. 



348 PASTOEAL THEOLOGY. 

It does not, indeed, insist that he know all things, 
and be ahead in all respects. The lawyer, as he 
listens to his clergyman, does not look for a more 
extensive and accurate knowledge of law, than he 
himself possesses. The man of business, — the 
farmer, the manufacturer, and the merchant, — does 
not expect from his minister, a shrewder and wider 
information in the department of active life, than 
he has himself. But each and all expect, that in 
regard to religion, and all those portions of human 
knowledge which are most closely connected with 
theology, the clergyman will be in advance of them- 
selves. They demand that, in its own sphere, cleri- 
cal culture be superior to that of society at large. 

The clergyman should not, therefore, be content 
with the average intellectuality. He ought not to 
loudly profess a choicer culture, than that of the 
community, but he ought actually to possess it. As 
the clerical position, and calling, demands a superior 
and eminent religious character, so it demands a 
superior and eminent intellectual character. If the 
clergyman may not supinely content himself with 
an ordinary piety, neither may he content himself 
with an ordinary culture. 

These remarks upon the kind and type of intel- 
lectual character, at which the clergyman must aim, 
prepare the way for considering the chief means, 
and methods of forming it. And these may all be 
reduced to one, namely, the daily, nightly, and ever- 
lasting study of standard authors. " Few," remarks 



INTELLECTUAL CHAEACTEE. 349 

John Foster, " have been sufficiently sensible of the 
importance of that economy in reading, which 
selects, almost exclusively, the very first order of 
books. Why should a man, except for some special 
reason, read a very inferior book, at the very time 
that he might be reading one of the highest order ? 
A man of ability, for the chief of his reading, 
should select such works as he feels beyond his 
own power to have produced. What can other 
books do for him, but waste his time and augment 
his vanity V 

Choice and high culture is the fruit of com- 
munion with the very finest, and loftiest intellects 
of the race. Familiarity with ordinary produc- 
tions, cannot raise the mind above the common 
level. Like breeds like, and mediocre literature, 
that neither descends deep, nor soars high, will leave 
the student mediocre, and common-place, in his 
thoughts. The preacher must love the profound 
thinkers, and meditate upon them. But, these are 
not the multitude. They are the few. They are 
those who make epochs, in the provinces in which 
they labor. As we cast our eye along the history 
of a department, be it poetry, or philosophy, or the- 
ology, a few names represent, and contain, the 
whole pith and substance of it. Though there are 
many others who are respectable, and many more 
who are mere sciolists and pretenders, still, an 
acquaintance or un acquaintance with them all would 
not materially affect the sum of his knowledge, who 



350 PASTOEAL THEOLOGY. 

should be thoroughly familiar with these leading 
and standard writers. 

The clergyman, therefore, must dare to pass by 
all second-rate authors, and devote his days and 
nights to the first-rate. No matter how popular or 
brilliant a cotemporary may be, no matter how 
active may be the popular mind in a particular 
direction, it is his true course, to devote his best 
powers to mastering those authors who have been 
tried by time, and are confessedly the first intellects 
of the race. If a great thinker actually arises in our 
own age, we are not to neglect him because he is 
a cotemporary. Greatness should be recognized 
whenever it arises. But it must be remembered 
that a single age does well, if it produces a single 
historic mind, — a mind that makes an epoch, in the 
history of the department to which it devotes itself. 
And, moreover, it must be remembered, that we are 
more liable to be prejudiced in favor of a cotempo- 
rary, than of a predecessor, and hence, that cotem- 
porary judgments are generally modified, and some- 
times reversed, by posterity. The past is secure. 
A student who bends his energies to the compre- 
hension of an author who is acknowledged to be 
standard, by the consent of ages and generations of 
scholars, takes the safe course to attain a choice 
culture. 

It is not possible to go over the whole field of 
literature, in a single chapter, and we shall, there- 
fore, confine ourselves to those three departments, 



INTELLECTUAL CHAKACTEE. 351 

which exert the most direct and important influence 
upon the intellectual character of the clergyman. 
These are poetry, philosophy, and theology. In 
each of these, we shall mark out a course of 
reading and study, which we think adapted to 
result in a ripe cultivation. And assuming that 
the Bible, from its difference in kind from all 
other literature, and its peculiar and paramount 
claims upon the study of the clergyman, will "be 
the object of supreme attention, the Book of 
books, we shall confine our remarks to uninspired 
literature. 

In poetry, the clergyman should study all his 
days, the great creative minds, namely, Homer, Vir- 
gil, Dante, Shakspeare, and Milton. A brief sketch 
of their characteristics, and specification of the ele- 
ments of culture furnished by each, to go into the 
combination we are seeking, will be in place here. 
Homer is to be studied, as the head and representa- 
tive of Greek poetry. The human mind reached 
the highest grade of culture that is possible to 
paganism, in the Greek race ; and the inmost spirit 
and energy of the Greek intellect, is concentrated 
in the blind bard of Chios. Long-continued fami- 
liarity with the Iliad and Odyssey, imparts force, 
fire, and splendor, to the mental character. It also 
imparts freshness, freedom, and enthusiasm. Bou- 
chardon said that while reading Homer, his whole 
frame appeared to himself to be enlarged, and all 
surrounding nature to be diminished to atoms. The 



352 PASTOEAL THEOLOGY. 

function of Homer is to dilate, and kindle the in- 
tellect. 

Virgil is to be studied as the embodiment of 
dignity, and grace. Though hardly severe and mas- 
sive enough, to be a full representative of the Ro- 
man mind, yet, upon the whole, he contains more 
of its various characteristics, than any other single 
Roinan poet. He adequately represents imperial 
Rome, if he does not monarchical and republican. 
The dignity of the Roman character is certainly 
exhibited in the Virgilian poetry. The influence 
of familiarity with the iEneid, is highly refining. 
Men of elegant traits, like Canning and Robert 
Hall, relish and quote Virgil. Every thing in 
him is full of grace, and propriety. Even in the 
Georgics, though the theme is not favorable to the 
exhibition of such qualities, they yet appear in 
their height. As Addison says, the farmer in the 
Georgics, tosses his dung about with an air of 
dignity. 

Dante is the great poet of the Middle Ages. 
Though a Papist by birth and position, he is yet a 
Protestant in temper and spirit. Dante and Michael 
Angelo, so far as the fundamental traits of their 
minds are concerned, were both of them blood-rela- 
tions of Martin Luther. Intensity is the prominent 
characteristic of the Divine Comedy. Familiarity 
with Dante imparts a luminous distinctness, to the 
operations and products of the mind. The poetry 
of Dante is more speculative than that of any other 



INTELLECTUAL CHAEACTER. 353 

poet. 1 He was well acquainted with Aristotle's 
philosophy, and exhibits the subtlety and analysis 
of the Schoolmen themselves. Indeed, the general 
literary characteristics of the Middle Ages, are all 
concentrated in the great Italian poet. 

Shakspeare and Milton stand upon a common 
level. The English Parnassus, to use the figure of 
Coleridge, has twin peaks that crown its summit. 
Both alike deserve a life-long study, — Shakspeare, 
for the breadth and subtlety of his thinking ; Mil- 
ton, for his loftiness and grandeur. 

The English poets in this list, the clergyman 
may read in their own tongue. If he would be 
perfect, he must study the others, in the tongues in 
which they were born, and wrote. With the Latin 
of Virgil, he should be ashamed to be unfamiliar ; 
while it is to be remembered that dignity and 
grace, being formal qualities, are more difficult to 
be transfused into another language. Dante has 
been faithfully translated by Gary, and by frequent 
perusal the student may, even through this medium, 
thoroughly imbue his culture with the spirit of 
the Divine Comedy. Homer, so far as possible, 
ought to be read in the original Greek ; but if a 
translation is to be employed, it should be that of 
Chapman, one of the early English translators. It 

*It is also more theological, of the doctrines of sin and atone- 

than that of any other, unless we ment, for example, have not heen 

except Milton, — if indeed he is to made, than Dante lays down in 

be excepted. Better statements the seventh canto of the Paradise. 

23 



354 PASTOEAL THEOLOGY. 

is exceedingly rugged, yet very faithful to the ori- 
ginal. But what is of most importance, Chapman 
has caught the Homeric spirit far more than any 
other translator, be he English, French, German, or 
Italian. That fiery energy, that rushing life, and 
that dilation and inspiration which are so charac- 
teristic of the Greek, re-appear in the Englishman. 
Familiarity with this version ? even without any 
other knowledge of Homer, will bring the student 
into a more living sympathy with him, than the 
perusal of Pope's version can, even if helped out 
with a mere dictionary-knowledge of the original. 
The spirit of the performance is intensely Homeric. 
It is, as Lamb says, not so much a translation, as an 
original production ; such an one as Homer himself 
would have composed, had he been compelled to 
use the less flexible and harmonious English, instead 
of the pliant and mellifluous Greek. But, while we 
are speaking of translation, it must be remembered 
that a continuous study of an author, even in ver- 
sions, naturally results in more or less study of him 
in the original. Struck with the force, or perhaps 
the obscurity of the translation, the reader takes 
down the original to compare or explain, and, in 
this way, keeps his mind considerably familiar with 
the original, — certainly, more familiar than he 
would, if the writer were entirely neglected. 1 

ir riie prohibition of transla- guage, is wise and necessary, 
tions to the young student, while But their subsequent use, after 
acquiring the rudiments of a ian- the foundations of classical know- 



ESTTELLECTUAL CHAEACTEE. 355 

The authors thus mentioned and sketched, are 
the first and greatest in the province of poetry, in 
their respective ages and literatures. The clergyman 
who is thoroughly familiar with these, though he 
should be ignorant of all others, will be marked by 
a choice poetical cultivation ; while, if he neglects 
these, though he should be acquainted with all 
other poets, this part of his education would betray 
radical defects. 

The department of philosophy next demands 
our attention. This exerts a very powerful influ- 
ence upon the intellectual character, and may be 
said to determine its whole style and tone. If we 
know the philosophical authors with whom a stu- 
dent is familiar, we know the fundamental and dis- 
tinguishing characteristics of his education ; for 
philosophy furnishes him with his methods of reason- 
ing, and investigating, forms his habits of thought, 
and, to a great extent, determines the direction of 
his thinking, by presenting the objects of thought. 
Thus, it may be said to contain the principles, 
means, and end, of mental development ; and, there- 
fore of merely human and intellectual branches of 



ledge have been laid, and the even from a translation, is proved 

scholar is compelled, by the de- by the fact, that the English Bible 

mands of a laborious profession, is the only source, whence the 

to make wide excursions over the majority of the Anglo-American 

whole immense field of Ancient world derive their acquaintance 

literature, is a different matter, with the Hebrew and Greek 

That a real and vivid knowledge Scriptures. 
of an author may be acquired 



356 PASTOEAL THEOLOGY. 

discipline, it is the first and most important. The 
same injunction to read standard authors, applies 
with fall force here also. A few names make up 
the list of first-class minds, in this department. The 
clergyman should become familiar with the two 
masters of Grecian philosophy, Plato and Aristotle. 
Their systems are sometimes represented as radically 
different from each other ; but the difference is only 
formal, such as naturally arises, when, of two minds, 
one is synthetic, and the other is analytic, in its na- 
ture and tendency. The diligent student of these 
Grecians will discover in them, a material agreement 
in respect to first principles, together with a formal 
difference in the mode of investigation and repre- 
sentation, that is for his benefit. Their systems 
should be studied in connection, as two halves of 
one coherent whole. He who has mastered them, 
has mastered all that is true and valuable, in the 
philosophy of the Ancient world. As these authors 
are voluminous, and in a difficult language, the 
clergyman needs all the aids possible. Of Plato, 
there is a good Latin version by the Italian, Ficinus, 
two German versions, one by Schleiermacher and 
one by Schwarz, and an excellent French transla- 
tion by Cousin. Of the English translations, that 
which is now publishing by Bohn, of London, 
includes the entire works of Plato, and is of un- 
equal merit in its parts. On the whole, the cheap 
Tauchniz edition of the Greek, a good Greek 
lexicon, and Bonn's translations, make up an ap- 



INTELLECTUAL CHAEACTEE. 357 

paratus for the study of Plato, that is within the 
reach of every clergyman. When he wishes to read 
rapidly, let him peruse the English version, correct- 
ing the mistakes, and elucidating the obscurity of 
the translators, by the Greek. "When he desires to 
read for the sake of the language and style of the 
original, let him carefully study this. In this way, 
the clergyman, notwithstanding the multiplicity of 
his labors, may become w r ell acquainted with the 
philosophy of the Academy. 

In reading Aristotle, the same method may be 
followed. The same publisher is printing, from 
time to time, translations of this author, and the 
German publisher Tauchniz furnishes an equally 
cheap edition of the Greek. More discrimination 
is needed in selecting from Aristotle, than from 
Plato. Aristotle wrote extensively upon natural 
philosophy, and his speculations in this department 
are not of so much worth to the modern student, sur- 
rounded as he is with the achievements of modern 
science. The Metaphysics and Ethics, the Khetoric, 
and, though last not least, the Politics and Econo- 
mies, are the treatises of Aristotle of most value 
to the clergyman. The Greek of this author is 
worthy of special attention, by reason of its affinity 
with that of the New Testament, and it is much 
less difficult than the poetic prose of Plato. 

The clergyman should peruse the philosophical 
writings of Cicero. The Roman reproduces in a 
genial and elegant manner, the moral philosophy of 



358 PASTOEAL THEOLOGY. 

Plato. He ought to be read in the original, altogether, 
and may easily be. The most valuable of his philo- 
sophical treatises are the tract on the Immortality 
of the soul, the De JVatura Deorum, and the De 
Mnibus, which discusses the nature of good and 
evil. 

There is no writer of the Middle Ages, in phi- 
losophy, who stands in a similar relation to his time, 
with Plato and Aristotle and Cicero, to theirs. 
Philosophy, during this period, passed over into 
theology, and hence we shall speak of the Medieval 
thinkers under that head. Moreover, as the Aris- 
totelian philosophy was the dominant system of the 
Middle Ages, the study of Aristotle himself, will 
make the student acquainted with the Mediaeval 
methods of thinking and investigation. 

Des Cartes is justly regarded as the father of 
Modern philosophy, because he gave it its pre- 
dominant direction towards psychology. His first 
principle, Cogito ergo sum, converts philosophy into 
an analysis of consciousness. His discourse on the 
" Method of rightly conducting the Eeason," and his 
" Meditations," are of most value to the theological 
student. Though not chronologically in place, yet 
from his intellectual relations, we here mention the 
name of Leibniz. The philosophical speculations of 
this writer are highly theological, and therefore 
are attractive to the clergyman. Written in the 
most pellucid style, such treatises as the Theodicee 
and Nouveaux Essais (the most masterly criti- 



INTELLECTUAL CHAEACTEE. 359 

cism that lias yet been made upon the philosophy 
of Locke), well reward the scholar for their perusal. 
The clergyman ought to become well acquainted 
with the method, and system, of that sagacious, 
comprehensive, and substantial thinker, Lord Bacon. 
He, also, like Aristotle, is regarded by some, as the 
antagonist of Plato ; but a perusal of his works, par- 
ticularly the Novum Organum, in the light thrown 
upon them by those Essays of Coleridge in the 
Friend, 1 in which he compares Bacon and Plato, will 
convince any one that their philosophical methods 
are essentially the same, only applied to different 
departments of inquiry, — Plato, being the philoso- 
pher of the intellect and spirit, Bacon, the philoso- 
pher of nature and matter; the one, cultivating 
intellectual and moral philosophy, the other, inves- 
tigating natural philosophy and physical science. 

The next system, in the historic movement of 
philosophy, is that of Locke. This merits the 
study of the clergyman, mainly for negative pur- 
poses. Thus far, the systems which we have men- 
tioned are substantially the same, and in one 
straight, though sometimes wide, path of progress. 
But this system is out of the line of a true philo- 
sophic advance. It has, however, exerted so great 
an influence in the philosophic world, that it de- 
serves to be thoroughly studied, as the most self- 
consistent, and at the same time moderate, of all the 

^olebidge : Works, Yol. II. p. 437, sq. 



360 PASTOEAL THEOLOGY. 

systems of materialism. A critical mastery of it, 
results in a more immoveable position upon the true 
philosophic ground. In this reference, the study 
of Locke is of great negative worth, while, at the 
same time, it is often of value, in repressing that 
false spiritualism into which the human mind is apt 
to run, in passing from one extreme to another. 

The last name that we mention, in this series of 
philosophers, is that of Kant. He who goes to the 
study of this author, after that of Locke, will find 
himself again in the broad, travelled highway of 
philosophy ; and will come into contact with the 
most logical mind since Aristotle. The fundamental 
principles of theism, and ethics, are laid down with 
scientific precision, in the three Critiques of this latest 
of the great metaphysical thinkers. Kant is most 
satisfactorily read in the original German ; yet, such 
a study of previous philosophers, as we have recom- 
mended, resulting, as it does, in what may be called 
a philosophic instinct, and sagacity, in detecting the 
drift of a system, will enable the student to gather 
his general meaning, even out of the very inade- 
quate translations that have been made of him. 
Something, moreover, may be learned from the 
English and French writers who have either adopted, 
or opposed his opinions. Of them all, Coleridge 
and Hamilton were by far the best acquainted with 
Kant, and their writings are the best introduction 
to the German philosopher, that is accessible to the 
merely English reader. 



INTELLECTUAL CHAEACTEE. 361 

In concluding under this head of philosophy, we 
make a remark similar to that at the close of the 
paragraph upon poetry. Familiarity with these 
eight authors, Plato, Aristotle, Cicero, Des Cartes, 
Leibniz, Bacon, Locke, and Kant, will impart a 
choiceness to the clergyman's metaphysical disci- 
pline, that cannot be obtained without them ; and, 
that cannot be obtained by a perusal of the hun- 
dreds and thousands of second-rate works in this 
province. These are virtually the whole. The 
entire department of philosophy, is potentially in 
these eight authors. They are the fountains whence 
all others draw. 

It now remains to mark out a course of study, 
in the department of theology. And the first 
name in the series, both chronologically and in- 
trinsically, with which the clergyman ought to be- 
come familiar, is that of Augustine. The position 
of this writer, in systematic theology, is very central ; 
so that a clear understanding of him, is a clue to 
very much that comes after him. Though not 
every thing in his writings is fully developed, or 
accurately developed, yet, the principal seeds and 
germs of the modern Protestant theology are found 
in them, and he, more than any other one of the 
Fathers, and far more than any one of the School- 
men, constitutes the organic link of connection, 
between Scriptural Christianity in the Ancient 
Church, and Scriptural Christianity in the Modern. 
And besides the scientific interest which the most 



362 PASTOEAL THEOLOGY. 

distinguished of the Christian Fathers awakens, his 
personal character itself wins upon the admiration 
of the student, all the days of his life. His entire 
works are no longer difficult of access, through the 
cheap reprint in Migne's series of the Fathers and 
Schoolmen. Individual writings of his have also 
been republished, which may be obtained as readily 
as the Latin and Greek classics. Of his entire works, 
may be mentioned the important tenth volume in 
the Benedictine arrangement, which contains his 
views upon the great themes of sin and grace, in 
opposition to Pelagianism and Semi-Pelagianism. 
To these must be added the De Qivitate Dei, and 
the Confessiones, — the one doctrinal, and the other 
biographical. The City of God is one of Augustine's 
largest works, and conveys a more adequate im- 
pression of him as a systematizer, than any other 
single treatise of his. It is somewhat unequal in 
structure. This, however, arose, in part, from the 
disposition to be exhaustive in the investigation, 
not only of the principal topics in theology, but of 
all collateral topics. Augustine, for example, dis- 
cusses the question, " How ought the bodies of saints 
to be buried?" with as much serious earnestness, 
and as strong a desire to answer it correctly, as he 
does the question, " What was the condition of the 
first man before his fall V This same inclination 
to take up every point and exhaust it, is seen in 
the Schoolmen as well as the Fathers, and accounts 
for the wood, hay, and stubble, mixed with the 



INTELLECTUAL CHAEAOTEE. 363 

gold, silver, and precious stones found in their 
writings. 

The clergyman should, next, be familiar with 
the Scholastic theology, so far as is possible for him. 
Very little is now known of the theologians of the 
Middle Ages, even by professed scholars and authors. 
The great minds among them, however, deserve to 
be read, at least in a few of their best tracts and 
treatises. On the whole, Anselm deserves most 
attention, because he unites the speculative and 
practical tendencies, in greatest harmony. Thomas 
Aquinas has left the most important systematic 
treatise of the Middle Ages, and should be associ- 
ated with Anselm. Lastly, the spiritual and saintly 
Bernard, the most contemplative of the Schoolmen, 
opens many veins of rich and edifying thought. 
The following works of these authors may be the 
most easily obtained, and deserve to be pondered in 
the order in which they are mentioned. Anselm's 
Cur Deus Homo ? is a treatise, in which the philo- 
sophic necessity, and rationality, of the doctrine of 
atonement is exhibited for the first time, and which 
has been studied by the ablest thinkers upon this 
subject, ever since. His Proslogion and Monologium 
are two closely reasoned tracts, of which, the first 
contains the most metaphysical a priori argument 
yet made for the Divine Existence, and the last, an 
excellent statement of the relation of Reason to Keve- 
lation. The three tractates, De libero arhitrio, De 
casxi diaboli, and De mrginali conceptu, hold the 



364 PAST0EAL THEOLOGY. 

cine to the deep mystery of the finite will, and the 
origin of moral evil, if that clue has ever been vouch- 
safed to the human intellect. The Summa Theologi- 
ca of Thomas Aquinas, is the systematic theology of 
the Middle Ages. The Sententice, De consider utione, 
and De modo bene vivendi, of Bernard, will intro- 
duce the student to trains of reflection, in which 
there is a rare union of depth with edification. 

The next era, in the history of theology, is that 
of the Eeformation, including also the succeeding 
period of conflict between Calvinists and Armi- 
nians. Calvin and Turretin are the two leading 
theological minds of this period, and the clergyman 
cannot study the Institutes of the former, and the 
Instiiutio of the latter, too patiently or too long. 
In the former, he will find the completion of the 
systematic structure whose foundations were laid 
by Augustine, while in the latter, the more minute 
and thorough elaboration of particular doctrines 
appears. For, controversy compels thorough state- 
ments ; and that discussion between the Calvinists 
and Arminians, was one of the most analytic and 
subtle that has ever occurred. 

The English divines of the seventeenth century, 
next deserve the study of the clergyman. If he 
were to be shut up, as he ought not to be, to a sin- 
gle period in the history of theology, and to com- 
munion with a single class or school, it would be 
safe to leave him alone with the theologians of 
England, both Prelatical and Non-conforming. They 



INTELLECTUAL CHAEACTEE. 365 

were men of the widest reading, the most thorough 
learning, and the most profound piety. There are 
many noble names among them, but, in accordance 
with a parsimonious method, and having special 
reference to dogmatic theology, we shall mention 
only Owen, Howe, and Baxter. Though the theo- 
retic and the practical elements wonderfully inter- 
penetrate each other, in the writings of all three, 
yet each has his distinguishing excellence. Owen 
is the most comprehensively systematic, Howe the 
most contemplative and profound, and Baxter the 
most intense and popularly effective. 

The last writer, in the series, is the elder Ed- 
wards, — a theologian equal to any that have been 
mentioned, whether we consider the depth and sub- 
tlety of his understanding, the comprehension and 
cogency of his logic, or the profundity and purity 
of his religious experience, and who deserves the 
patient study of the American clergyman, in particu- 
lar, because, more than any other American theo- 
logian, he forms an historical connection with the 
theologies of the past, and stands confessedly at 
the head of our scientific theology. 

We have, now, passed in review the departments 
of poetry, philosophy, and theology, and we think 
that any one would concede, that a course of study 
such as we have marked out, would result in a high 
type of intellectual character. By pursuing it, the 
mind of the clergyman would be put into commu- 
nication with all the best culture, and science, of the 



366 PASTOEAL THEOLOGY. 

human race. Such, a choice intellectual discipline 
would give him influence with the most highly 
educated men in society, and the respect of the 
people at large. The people naturally venerate 
learning. They expect it in their religious teacher, 
and they are impressed by it. It inspires their 
confidence. Baxter, in speaking upon this point, in 
his Eeformed Pastor, goes so far as to recommend 
the preacher, to introduce, occasionally, into his ser- 
mons a scholastic word, or a learned term, which 
the people do not understand, in order to show that 
he is familiar with sciences and branches of knowl- 
edge, with which they themselves are unacquainted. 
Baxter recommends this in all seriousness and so- 
lemnity, as he does every thing else. The rule is not 
worth observing, but the spirit of it is. 

Such an intellectual discipline, moreover, leaves 
room for growth and expansion, and impels to it. 
The standard minds, as we have remarked, are in 
one and the same general line of thinking, and 
hence, all the acquisition that is made by the stu- 
dent, is homogeneous. He is not compelled to un- 
learn any thing. He is studying one common sys- 
tem of truth, and employs one common method of 
apjDrehending and stating it ; so that whatever may 
be the particular part of the great whole, which he 
is studying for the time being, the results of his 
study will fall in with all other results, and go to 
constitute a harmonic and symmetrical education. 
The plan of clerical study, upon this scheme, is like 



INTELLECTUAL CHAEACTEE. 367 

the plan of a perfect campaign. All the movements 
are adjusted to each other, and are coherent ; so 
that at whatever point the individual soldier labors, 
and however distant from head-quarters, he is con- 
tributing directly to the one predetermined and fore- 
seen issue. Hence, although we have mentioned 
the- standard authors chronologically, as the most 
convenient and natural order, it is not necessary 
that the clergyman should invariably study them in 
this order. Let him be retrogressive, or progres- 
sive, as he pleases ; let him begin anywhere in the 
series, and with any single writer, and he will be in 
line, and may form connections with the front and 
the rear. He may, also, indefinitely expand his sys- 
tem of study, — widening and deepening the founda- 
tions, rearing up and beautifying the superstructure, 
— and yet never essentially varying the form, and 
proportions, of the temple of truth and of science. 

But how, it may be asked, is the clergyman, 
with all his public and private occupations, to find 
time, for such an extensive and thorough course of 
study i We shall devote the short remainder of 
the chapter, to the answer to this question. Before 
proceeding, however, to give specific rules, let us 
observe that this is a course of study for life. It is 
not to be run through in a year, or ten years, and 
then to give place to another. It is not to be out- 
grown, and left behind. One of the most eloquent 
and enthusiastic of literary men remarks, that the 
scholar should " lay great bases for eternity," — that 



368 PASTOEAL THEOLOGY. 

is, he should adopt a plan and method of study, which 
possesses compass enough, and coherence enough, to 
be ever permanent, for purposes of discipline and 
scholarship. The clergyman should intellectually, 
as well as morally, lay great bases for eternity. He 
ought not, therefore, to be overwhelmed in the very 
outset, by the greatness of the proposed edifice, but 
should relieve his mind, by remembering that he 
has his whole life before him. 

In order to the successful prosecution of such a 
course of study, and the attainment of a high intel- 
lectual discipline, the clergyman must rigorously 
observe hours of study. His mornings must be 
seasons of severe application. By proper arrange- 
ments, the time from eight to one may be a period 
of uninterrupted devotion to literary toil. Of these 
five hours, two may be devoted to books, and three 
to sermonizing ; or, in the outset, one hour to books, 
and four to sermonizing. Supposing that no more 
than six hours are devoted to pure study, in a week, 
even this, in the course of twenty, thirty, forty, or 
fifty years, would carry the clergyman over a very 
wide field of investigation, and carry him thoroughly. 
But, as he advances in this course, he will find his 
mind strengthening, his faculties becoming more 
manageable, and his resources more ample ; so that 
after ten, perhaps live years have elapsed, the two 
hours are sufficient for sermonizing, and the three 
may be devoted to study. As the clergyman grows 
into a learned and systematic thinker he becomes 



INTELLECTUAL CHAEACTER. 369 

able to preach with much less immediate prepara- 
tion. These five hours, every day, are sufficient for 
literary purposes, provided they are strictly hours 
of intellectual toil. Let there he, in the study, no 
idleness, no revery, and no reading outside of the 
prescribed circle. Let the mind begin to work as 
soon as the door is shut, and let it not cease until 
the clock strikes the appointed hour; then stop 
study, and stop composition, and devote the remain- 
der of the day to parochial labors, the amenities of 
life, and the relaxation of lighter literature. 

Again, in order to the prosecution of such a 
course of study as has been described, it is evident 
that the clergyman must read no more of second-rate 
literature, of either the past or the present, than is 
consistent with these severer studies. He must 
dare to be ignorant of much of it, in order that he 
may know the Dii majorum gentium^. He must 
purchase very little of it, and none of it at all, until 
he has obtained the standard works. His library, 
like his culture, should be choice, a gem of a library, 
and then he will not be tempted by inferior produc- 
tions to waste his time. And, especially must he be 
upon his guard against the great mass of periodical 
literature that is coming into existence, and dying 
as fast as it is born. Periodical literature, as a spe- 
cies, is the direct contrary of standard literature, 
and its influence upon education is directly antago- 
nistic to that of true study. The nature of this class 

of mental products, is analogous to that of one of 
24 



370 PASTOEAL THEOLOGY. 

the lowest grades of animal existence. The periodi- 
cal is like a polypus. The polyp propagates itself by 
sprouting and swelling, like a vegetable. Cut a polyp 
into two halves, and these two halves complete them- 
selves, and become two polypi. Cut each of these 
two into two, they become four perfect polypi ; and 
so the process goes on, ad infinitum. And this is 
the process in periodical literature. A very slender 
idea, or thought, is bisected, and these parts are ex- 
hibited, each as a complete whole, and the entire 
truth. These, again, are subdivided by another 
journalist, and re-exhibited, and thus the polyp- 
process goes on, until a single idea, not very solid at 
the beginning, is made to propagate itself through 
page after page. One man writes a book, the whole 
of which does not contain a thousandth part of the 
truth that is to be found in some standard work. 
Another writes a review of this book, — unless, per- 
chance, to employ the comparison of Matthias Clau- 
dius, the hen reviews her own egg. Another writes 
a review of this review, and so the work goes bravely 
on, from month to month, and year to year. 

The true course, for the clergyman, as well as for 
the student generally, is to devote no more attention 
to the current and periodical literature of his age, 
than is just sufficient to keep him acquainted with its 
tendencies, and currents of thought and action, devo- 
ting himself, in the meanwhile, to those standard pro- 
ducts which are for all time, and from which alone, 
he can derive true intellectual aliment and strength. 



CHAPTER IV. 

SOCIAL AND PROFESSIONAL CHARACTER OP THE CLER- 
GYMAN. 

The third topic in Pastoral Theology, to be ex- 
amined, is the social and professional character of 
the clergyman. These terms will be employed in 
a comprehensive sense, and include all that part of 
clerical character, which has not been considered 
under the heads of religious, and intellectual. The 
subject of clerical manners, naturally constitutes 
the substance of this chapter. These are twofold, 
and may be discussed, in their reference to the per- 
sonal conduct of the clergyman towards individuals, 
and his professional conduct towards his congre- 
gation. 

1. In respect to the first branch of the subject, 
it is obvious, that the conduct, and bearing, of a 
clergyman ought to be appropriate to his profession, 
and distinguish him, not perhaps from a Christian 
man generally, but from the world at large. A 
sanctimonious behavior, so different from that of a 
Christian gentleman, as to call attention to it, and 
inspire contempt, is to be carefully avoided. A 



372 PASTOE.AL THEOLOGY. 

clergyman ought mot to advertise himself before- 
hand, and, by something exquisite and peculiar, 
give notice that he is more than a Christian layman ; 
yet, he should always maintain such a port and 
demeanor, that a stranger, while plainly seeing that 
he is a Christian, would not be surprised to dis- 
cover that he is also a clergyman. 

The clergyman ought to be of grave manners, — 
in the phrase of St. Paul, a man of decorum 
(xoa^ttog). 1 His behavior in society must be seri- 
ous. He should make the impression that he is 
a thoughtful person. These terms, gravity, serious- 
ness, and thoughtfulness, imply that his mind is pre- 
occupied with great and good subjects, so that 
wherever he goes, and with whomsoever he asso- 
ciates, he cannot stoop to " foolish talking and jest- 
ing," to frivolity, gayety, or levity. Gravity, though 
assumeable for the hour, cannot be permanently 
simulated. The hypocrisy is sooner or later de- 
tected. The innate levity of the mind unconsciously 
breaks out. A single word betrays the secret, and 
then there is no recalling. For, men reason correct- 
ly, that a really light-minded person can temporarily 
assume seriousness and gravity, and often has a 
motive to do so, but a really serious and solemn 
man cannot, so readily, imitate levity and worldli- 
ness, and, what is more, will not, because he has no 
motive for so doing. Hence, the secret of Christian 

1 1 Tim. iii. 2. 



PROFESSIONAL CHARACTER 373 

decorum in social intercourse is, to be really, and at 
heart, a serious man. Let the clergyman form such 
a religious, and such an intellectual character, as 
we have described, and be absorbed in his calling, 
and he will spontaneously be grave and dignified in 
manner. 

Secondly, the clergyman should be of affable 
manners. As the etymology denotes (affari), it 
must be easy for him to speak to others, and, thus, 
easy for others to speak to him. He ought to be 
an accessible person, in social intercourse. Clerical 
character is apt to run to extremes. On the one 
hand, gravity becomes false and excessive, so that 
it repels address. If this be the case, the clergy- 
man's influence is much diminished. The timid 
are afraid of him, and the suspicious dislike him; 
and thus, the really good man is avoided by two 
very large classes of society. By one, he is thought 
to be stern, and by the other, he is thought to be 
proud. On the other hand, affability sometimes 
becomes excessive, so that the clergyman loses 
dignity of character, and weight of influence. He 
is too ready • to talk. He speaks upon all sub- 
jects, with the same ease, and the same apparent 
interest. He opens his mind to every one he meets, 
without regard to character, and, unlike his Divine 
Master, " commits himself " to men. 1 There is not 
sufficient reserve in his manner. He does not study 

1 John ii. 24. 



374 PASTOEAL THEOLOGY. 

the characters of men, and consequently does not 
know men. His conversation is not adapted to the 
individual he is addressing, because it is adapted 
to every one alike. The consequence is, that affa- 
bility degenerates into familiarity, and familiarity 
breeds contempt. The social manners of the clergy- 
man ought, therefore, to be a just mingling of gravi- 
ty and affability. The one must temper the other, 
and prevent an extreme, in either direction. The 
clergyman will then be a dignified and serious man, 
to that degree which represses frivolity, and inspires 
respect. And he will be an affable man, to that 
point which wakens confidence, and wins regard. 

2. We pass, now, to consider the professional 
bearing of the clergyman among the people of his 
charge. The clergyman sustains more intimate and 
special relations to his parish, than he does to gen- 
eral society and the world at large. He is a person 
of more authority and influence in his own church, 
than elsewhere, and hence the need of further state- 
ments and rules, than those that have been given 
respecting his general social relations. 

In the first place, it is the right and the duty of 
the clergyman, to be a man of decision, in adminis- 
tering the affairs of his parish. The apostle James, 
addressing a Christian church, gives the admoni- 
tion, " Be not many masters" (hthdaxakoi)^ — indica- 
ting, thereby, that the interests of a congregation 

1 James iii. 1. 



PEOFESSIONAL CHAEACTEE. 375 

flourish best under the guidance of a presiding 
mind. When church members are disposed, each 
and every one, to be the teacher, nothing but rival- 
ry among themselves, and the destruction of minis- 
terial authority and respect, can possibly result. 
The genius of a truly Scriptural ecclesiastical polity 
is undoubtedly republican. Whenever the monar- 
chical spirit has shaped ecclesiastical government, 
the Church has speedily declined in spirituality and 
power, as the history of the Papacy, not to speak 
of other church organizations, plainly evinces. But, 
republicanism is not a wild and ungoverned democ- 
racy. It supposes, indeed, like democracy, that all 
power is ultimately lodged in the people, but, un- 
like democracy, it supposes that some of this power 
has been freely delegated to an individual, or indi- 
viduals, who, by virtue of this endowment, possess 
an authority, which, as ordinary members of the 
community, they would not have. The people of a 
republic are not compelled to delegate their sove- 
reignty, — it is a voluntary procedure on their part ; 
and neither are they compelled to bestow power 
upon any particular man, or class of men. But, 
when they have once freely made their choice of 
officers, and have solemnly invested them with 
authority, and a delegated sovereignty, then they 
have no option in regard to obeying their rulers. 
They are bound to respect their own work. They 
are solemnly obligated to submit themselves to the 
government which they themselves have established, 



376 PASTOEAL THEOLOGY. 

so long as it is faithful to the trusts that have been 
committed to it. The difference between a pure 
democracy and a republic, consists not in any differ- 
ence of opinion respecting the ultimate seat of sove- 
reignty. Both, alike, claim that it resides in the 
people. But, a pure democracy does not put any of 
this sovereignty out of its own hands. It never 
delegates authority. As in Athens, the entire popu- 
lation meet in popular assembly, enact or repeal 
laws, try causes as a court, and make peace or de- 
clare war. The people, in this instance, are not 
only the source of authority, but the acting govern- 
ment itself. Republicanism, on the contrary, while 
adopting the same fundamental principle with de- 
mocracy, finds it more conducive to a stable and 
reliable government, to lodge power, for certain 
specified purposes, in the hands of a few, subject to 
constitutional checks, — to a recall in case of mal- 
administration, and, in some instances, to a recall 
after a certain specified time, even though it has 
been well used. Most Churches in this country 
claim, that the Scriptures enjoin a republican form 
of polity. Very few are disposed to contend for a 
purely democratic ecclesiastical organization. The 
dispute between non-prelatical Churches, relates 
mainly to the grade of republicanism, — that is, to 
the amount of authority that shall be delegated, 
the number of persons to whom, and the time for 
which. 

We assume, therefore, that under existing eccle- 



PEOFESSIONAL CHAEACTEE. 377 

siastical arrangements, the pastor is a man to whom 
the people have intrusted more or less authority. 
In the Presbyterian Church, they have formally 
dispossessed themselves of power, to a certain ex- 
tent, and have made it over to the session, consisting 
of the pastor and elders. In the Congregational 
Church, though they have not formally done this, 
and though they reserve the " power of the keys " 
in their own hands, yet, they expect their clergy- 
man to be the presiding mind of the body. 

The clergyman, then, standing in this leading 
attitude in his parish, ought to be a man of decision. 
But, this implies that his own mind is settled, and 
established. There is nothing which weakens a 
leading man, that is, a man who by his position 
ought to lead, like wavering, and indecision. 
Doubt and uncertainty are a tacit acknowledgment 
of unfitness to guide, and preside. The clergyman 
must, therefore, be positive in his theological opin- 
ions. Inasmuch as he is called to the work of in- 
doctrination, he ought to be clear in his own mind. 
It is his vocation, to shape the religious views of 
an entire community, and, consequently, his own 
views ought not only to be correct, but firmly es- 
tablished. For, how can he say to his auditory, 
" This doctrine is false, and fatal to your salvation ; 
but this doctrine is true, and you may rest your 
eternal welfare upon it," — how can he say this with 
any emphasis, unless he knows what he is saying, 
and is made decided, by his knowledge? The 



378 PASTOEAL THEOLOGY. 

clergyman's communication must not be yea and 
nay, together. King Lear, in his madness, remarks 
that, "Ay and no, too, is no good divinity," and 
there is reason if not method, in his madness. 

And so far as the doctrines of Christianity are 
concerned, why should not the clergyman be a man 
of decided opinions ? If the gospel were a merely 
human system, there would be ground for hesita- 
tion and doubt ; but since it is the revelation of an 
Infallible Mind, what is left for the Christian 
teacher, but to re-affirm the Divine affirmation, with 
all the positiveness and decision of the original com- 
munication itself? The Scriptures teach but one 
system of truth, though the ingenuity of the human 
intellect, under the actuation of particular biases, 
has succeeded in torturing a variety of conflicting 
systems out of it, by dislocating its parts, instead of 
contemplating it as a whole. This one evangelical 
system has been received by the Christian Church 
in all ages, and if the clergyman feels the need of 
aids in getting at it, imbedded as it is in the living, 
and therefore flexible, substance of the Bible, let 
him study the creeds of the Christian Church. An 
examination of the doctrinal statements which the 
orthodox mind has constructed out of the Bible, to 
counteract, and refute those which the heterodox 
mind has also constructed out of the Bible, will do 
one thing, at least, for the clergyman, if it does 
nothing more. It will very plainly show him what 
system of truth the Scriptures contaiu, in the opinion 



PROFESSIONAL CHARACTER. 379 

of the Church. The Church, it is true, may be mis- 
taken. It is not infallible. Creeds may be errone- 
ous. But after this concession has been .made, it 
still remains true, that the symbols of the Christian 
Church do very clearly, and fully, display the opin- 
ions of the wisest and holiest men, and the closest 
students of the Scriptures, for sixteen hundred 
years, in respect to the actual contents of Kevelation. 
The clergyman who adopts the theology embodied 
in them may possibly be in an error ; but if he is, 
he is in good company, and in a large company. 
Moreover, that man must have a very exaggerated 
conception of his own powers, who supposes that he 
will be more likely to find the real teaching of the 
Scriptures, upon each and all of the profound sub- 
jects respecting which it makes revelations, by shut- 
ting himself out of all intercourse with other human 
minds, who have gone through the same investiga- 
tion. That the Bible must be studied by each one 
for himself, and that each individual must, in the 
end, deliberately exercise his own judgment, and 
form his own opinion as to the system of truth con- 
tained in Eevelation, is the fundamental distinction 
between Protestantism and Romanism. But this 
does not carry with it, the still further, and really an- 
tagonistic position, that the individual should isolate 
himself from the wise, and the good men who have 
preceded him, or are his cotemporaries, and do his 
utmost to be uninfluenced by those who have 
studied the Scriptures for themselves, and have, 



380 PASTOEAL THEOLOGY. 

moreover, found themselves coming to the same 
common result, with thousands and millions of their 
fellow-men. There is, and can be, but one truth, 
and therefore all men ought to agree. The position, 
that, so far as the nature of the case is concerned, 
there may be as many minds as there are men, and 
as many beliefs as there are individual judgments, 
is untenable. We affirm, then, that the clergyman 
should make a proper use of the studies, and inves- 
tigations, of his brethren in the Church, not merely 
of the particular Church to which he belongs, and 
not merely of the particular Churches of the age and 
generation in which he lives, but of the Church uni- 
versal, — the holy catholic Church, not in the Roman 
sense, but in that, in which the Scripture employs 
the term, when it denominates the Church " the 
pillar and ground of the truth." And the result of 
this study and investigation of the Scriptures, by 
the general Christian mind, is embodied in the 
creeds that have formed the doctrinal basis of the 
various branches of the one body of Christ. 

Now, the clergyman will be likely to be positive 
in his doctrinal opinions, in proportion as he per- 
ceives that his own views of the meaning, and. con- 
tents of Scripture, are corroborated by those of the 
wise and good of all ages. If, on the contrary, he 
finds himself unable to agree w T ith his predecessors, 
and cotemporaries, in the ministry, we do not see 
how he can be a decided man, in the proper sense 
of this term. He may be a presumptuous, self- 



PEOFESSIONAL CHAEACTEE. 381 

conceited, arrogant rnan, setting up his individual 
judgment in opposition to that of the great majority 
of individual judgments. He may be a kind of 
private pope, first throwing himself out of the line 
of historical Christianity, and then, calling upon the 
Church universal to unlearn all that it knows, and 
forget all that it has learned, insisting that it bend 
the neck and bow the knee to the new infallibility 
that has appeared, — he may be all this in spirit, if 
not in form, and still be very far from being estab- 
lished in his own mind. The first serious opposition 
to him, would probably unsettle his views. Yet, 
even if his convictions should take on a fanatical 
temper, and carry him like Servetus to the stake, 
he knows nothing of the true martyr-spirit. 

The clergyman, again, is obliged to form opin- 
ions upon other subjects than doctrinal, and to give 
expression to them. The social, economical, and 
political questions of the day, will be put to him by 
society, or else he will feel urged up to an expression 
of opinion, by the condition and wants of his people. 
He should not, by any means, seek for opportuni- 
ties of this sort. Blessed is the clergyman, who is 
permitted by community, and his own conscience, 
to devote his whole thinking, and utterance, to 
strictly religious themes. Blessed is that parish 
which seeks first the truth as it is in Jesus, takes 
most interest in the conviction and conversion of 
sinners, and the edification of Christians, and desires- 
to see the evils of society removed, by additions to 



382 PASTOEAL THEOLOGY. 

the Church, of such as shall be saved. Still, the 
clergyman will not be permitted to be entirely silent 
during his whole ministry, respecting those semi- 
religious subjects, which underlie the various re- 
forms of the age. He should, therefore, be a decided 
man, in this sphere, as well as that of theology. 
Let him not be in haste to discuss these themes ; let 
him wait for the sober second thought upon his own 
part, and especially upon the part of the people, 
before he gives his opinion. " In reference to the 
exciting subjects of the day and the hour," said a 
wise and judicious minister, " do as the sportsman 
does : never fire when the flock is directly over your 
head ; but fire when it has passed a little beyond 
you, that your shot may be raking." When, how- 
ever, the time has evidently come, to speak upon 
these semi-religious themes, the clergyman should 
do so with decision. Let him make up his mind 
fully, and when he sees that the interests of his peo- 
ple require it, let him speak out his mind, without 
doubting or wavering. - 

But, in order that the clergyman may be a decided 
man, in respect to such themes as these, he needs to 
pursue the same course, as in reference to strictly 
religious opinions. He should take counsel of his- 
tory, and of the wisest men of his own generation. 
If he isolates himself from them, and sets up for a 
reformer, or associates with those who are so doing, 
he cannot be a truly determined man. He will be 
blown about, by the popular breeze that is blowing 



PEOFESSIO^AL CHAEACTEE. 383 

for the hour, and which changes every hour. He 
will be carried headlong by designing men, who 
cloak the worst aims under a religious garb. In 
the present condition of society, there is great need 
of a power, in the clergy, to stem currents, — of a 
decision, and determination, that is rooted in intelli- 
gence, in reason, and in wisdom. But such a settled 
and constant mental firmness, can proceed only from 
a historic spirit, or, what is the same thing, out of a 
truly conservative temper. For, conservatism, prop- 
erly defined, is the disposition to be historical, to 
attach one's self to those opinions which have stood 
the test of time, and experience, rather than to 
throw them away, and invent or adopt new ones. 
A conservative theologian, for example, is inclined 
to that system of doctrine which has been slowly 
forming from age to age, ever since the Christian 
Mind began a scientific construction of revealed 
truth, and is unwilling to make any radical changes 
in it. He concedes the possibility of a further ex- 
pansion of existing materials, but is opposed to the 
addition of new, as well as the subtraction of old 
matter. He does not believe that there are any 
new dogmas, lying concealed, in the Scriptures, hav- 
ing utterly escaped the notice of the theologians of 
the past. Christianity, for him, is a completed re- 
ligion. The number of fundamental truths neces- 
sary to human salvation, is full. The Church of the 
past needed the same truths, in order to its sanctifi- 
cation and perfection, that the Church of the present 



384 PASTOEAL THEOLOGY. 

needs ; and it possessed each and every one of them. 
There can be no essential addition, therefore, to the 
body of Christian doctrine, until another and new 
revelation is bestowed from God. 

This historic and conservative spirit is not life- 
less and formal, as is frequently charged. It does 
not tend to petrifaction. For, it keeps the individ- 
ual in communication, not only with the whole 
long series of individual minds, but, with the very 
best results to which they have come. Conserva- 
tism is dead and deadening, only upon the hypothe- 
sis, that the universal history of man is the realm 
of death. There was just as much vitality in 
the past generations, as there is in the present, 
which is soon to become a thing of the past. 
Furthermore, the steady and strong endeavor to 
become master of the past, stimulates and kindles 
in the highest degree. For, this knowledge does 
not flow into the individual as a matter of course. 
It must be toiled after, and the more the student 
becomes acquainted with the past workings of the 
human mind, the more conscious is he of his own 
ignorance as an individual. He finds that there is 
much more in the past with which he is unacquaint- 
ed, than there is in the present. He discovers that 
sixty centuries are longer than three-score years and 
ten. Where one subject has been thoroughly dis- 
cussed by a cotemporary, one hundred have been by 
preceding minds. The whole past thus presents an 
unlimited expanse, over which the choicest intellects 



PKOFESSIONAL CHAKACTEB. 385 

have careered, and instead of his being well ac- 
quainted with their investigations and conclusions, 
he finds that life itself is too short, for the mastery 
of all this tried and historic knowledge. The old, 
therefore, is the new to the individual mind, and, 
as such, is as stimulating as the novel product of 
the day, and more likely to be nutritious and 
strengthening, because it has stood the test of ages 
and generations. 

By the conservative, rather than the radical 
method, then, the clergyman should render himself 
a decided man in his opinions and measures. His 
mind will then be made up in company with 
others, and he will not be compelled to stand alone, 
as an isolated atom, or, at most, in connection with 
a clique, or a clan, or a school, that has nothing of 
historic permanence in it, and which must vanish 
away with the thousands of similar associations, 
and never be even heard of in human history, be- 
cause history preserves only the tried and the true 
for all time. 

In the second place, the clergyman ought to be 
a judicious man. As it was necessary to mingle 
affability with gravity, in order to an excellent man- 
ner for the clergyman in general society, so, decision 
must be mingled with judgment, in order to an ex- 
cellent manner for him in his parish. Judiciousness 
teaches when to modify, and temper, the resolute 
and settled determination -of the soul. Some sub- 
jects are more important than others. Some opin- 
25 



386 PASTOEAL THEOLOGY. 

ions and measures are vital to the prosperity of re- 
ligion, and others are not. The clergyman must be 
able to distinguish fundamentals from non-funda- 
mentals, so that he may proceed accordingly. It is 
absurd to be equally decided upon all points. A 
conservatism that conserves every thing with equal 
care, insisting that one thing is just as valuable as 
another, is blind, and therefore false. It is this 
spurious species which has brought the true into 
disrepute ; or, rather, has furnished the enemies of 
historic views, and a historic spirit, with their 
strongest weapons. 

When a fundamental truth is menaced, or a 
fundamentally wrong measure is proposed, the cler- 
gyman must be immovable. In the phrase of Ig- 
natius, he should " stand like an anvil.'' If he does 
so, he will in the end spoil the face of the hammers, 
and wear out the strength of the hammerers. But 
when the matter in controversy is not of this vital 
nature, even though it have great importance, judi- 
ciousness in the clergyman would dictate more or 
less of yielding. If the clergyman can bring his 
parish over to his own views, upon every subject, he 
ought to do so ; but if he cannot, then he must 
accomplish the most he can. In case the congrega- 
tion are restless, and disposed to experiments, he 
will be more likely to prevent radical and danger- 
ous steps, in primary matters and measures, if he 
yields his individual judgment to them, in secondary 
matters. His people will perceive that he has 



PEOFESSKXNAL CHAEACTEE. 387 

made a sacrifice, in regard to subjects which he deems 
to be important, though not fundamental, and will 
feel obligated and inclined to make one in return, 
when, with a serious tone, and a solemn manner, he 
insists- that there be no yielding, upon either their 
part, or his own, in matters that are absolutely vital 
to the interests of Christ's kingdom. 

By thus mingling decision with judiciousness, 
the clergyman will be able to maintain himself as 
the presiding mind in his parish. It is his duty to 
be such. He cannot be useful, unless he is. We 
do not hesitate to say, that if, after fair trial of a 
congregation, a minister discovers that he cannot 
secure that ascendency, in the guidance and manage- 
ment of their religious affairs, to which he is enti- 
tled, his prospects for permanent influence are too 
slight to warrant much hope. But, a due mingling 
of intelligent decision, and wise judgment, generally 
does, as matter of fact, secure that professional au- 
thority and influence in the parish, which is insep- 
arably connected with the prosperity of religion. 
Under the voluntary system, the clergyman is not 
much aided by ecclesiastical institutions, or arrange- 
ments, and the republicanism of the people strips 
off from the clerical office, as it does from all other 
offices, the prestige of mere position. The American 
clergyman, unlike the member of an establish- 
ment, derives no authority from the mere fact that 
he is a clergyman . It is well, that it is so. For now 
he must rely upon solid excellences, upon learning 



388 PASTOEAL THEOLOGY. 

and piety, upon decision and good judgment, in the 
administration of his office. And if he possesses 
these qualities, he will be a more truly authoritative 
and influential man, than the member of an estab- 
lishment can be ; because, all the authority he has, 
is fairly earned upon his side, and voluntarily con- 
ceded upon the people's side. 



CHAPTER V. 

PASTOEAL VISITING. ' 

We have had occasion, in previous chapters, to 
remark that the clergyman bears two characters, 
and sustains two different relations. He is an 
orator, that is, one whose function it is to address 
public assemblies. The relation which he sustains 
to society, by virtue of this character, is public and 
formal. It requires the regularly constructed ad- 
dress, the sacred time, and the sacred place. It calls 
for the sermon, the Sabbath, .and the sanctuary. 
In this capacity, the clergyman is the minister of a 
public instruction, and a public worship. 

But this is not the whole of a minister's char- 
acter, and these are not all his functions. He is a 
pastor, that is, one whose duty it is to go from 
house to house, and address men privately, and 
individually, upon the subject of religion. This 
kind of labor, as necessarily forms a part of the 
ministerial service, as preaching. A perfect clergy- 
man, if such there were, would combine both the 
oratorical and the pastoral character, in just propor- 



390 PASTOEAL THEOLOGY. 

tions, and degrees. The clergyman is liable to be 
deficient upon one, or the other, side of this double 
character. He is a better preacher than he is 
pastor, or else a better pastor than he is preacher. 
It should, therefore, be the aim of the clergyman, to 
perfect himself in both respects. 

It is an error, to suppose that these two offices 
are totally independent of each other, and that the 
clergyman can secure the highest eminence in one, 
by neglecting the other. Some make this mistake. 
Supposing themselves to be better fitted by nature, 
to be preachers than pastors, or, what is more com- 
monly the case, having more inclination to address 
men publicly and in bodies, than privately and 
individually, they devote their whole time and 
attention to sermonizing and eloquence, with the 
expectation of thereby becoming more influential 
and able preachers. They are mistaken in this 
course. They may, indeed, by close study, make 
themselves popular preachers, while they are neg- 
lecting personal intercourse with their hearers, but 
they would make powerful preachers, if their study 
and composition were vivified by the experience of 
the pastor. If, without that knowledge of men 
which comes from direct intercourse with them, in 
health and in sickness, in prosperity and in adversity, 
in joy and in sorrow, they are able to construct at- 
tractive sermons, with that knowledge interpenetra- 
ting their reading and rhetoric, they might compose 
discourses of eminent or pre-eminent excellence. On 



PASTOEAL VISITING. 391 

the other hand, it sometimes occurs that the clergy- 
man, being naturally of a social turn, and finding 
it easier to converse with individuals than to address 
an audience, turns the main current of his activity 
into the channel of pastoral work, to the neglect of 
his pulpit ministrations. In this instance, the same 
remark holds true, as above. Even if, by this 
course, he should succeed in becoming a measurably 
useful pastor (a thing not very likely to occur), by 
a different course in respect to sermonizing, he would 
become a highly useful one. The degree of success, 
in both instances, is much increased, by cultivating 
a complete clerical talent. The learning and study 
of the preacher, are needed to enlighten and guide 
the zeal and earnestness of the pastor; and the 
vitality and directness of the pastor, are needed to 
animate and enforce the culture of the preacher. 
Instead, therefore, of regarding the functions of 
the preacher and the pastor, as totally independent 
of each other, and capable of being carried to per- 
fection, each by itself, the clergyman must perform 
them both, and with equal fidelity. And as he 
must, from the nature of the case, exert his chief 
influence as a pastor, by pastoral visiting, we proceed 
to lay down some rules for the performance of this 
part of clerical service. 

1. First, the clergyman should be systematic, 
in pastoral visiting, regularly performing a certain 
amount of this labor every week. There will be 
extraordinary seasons, when he must visit his people 



392 PASTOKAL THEOLOGY. 

for personal religious conversation, with greater fre- 
quency. Times of unusual religious interest will 
compel him to abridge his hours of study, and go 
from house to house, that he may guide the inqui- 
ring, or awaken the slumbering. We are not giv- 
ing a rule for such extraordinary occasions, and we 
need not, for they will bring their own rule with 
them. But, in the ordinary state of religion among 
his congregation, the minister ought to accomplish 
a certain amount of this parochial work, in each 
week, not much exceeding or falling short of it. 

There are two advantages, in this systematic 
regulation. In the first place, if the pastor is more 
inclined to address men individually, and in social 
intercourse, than he is to address them collectively, 
and in the regularly constructed sermon, this fixed- 
ness of the amount of pastoral visiting will prevent 
him from neglecting his sermons. Having performed 
the labor in the homes of the people, he will re- 
turn to his study and his books. In the second 
place, if his tendency is in the opposite direction, 
he will be very much helped, by systematizing that 
part of clerical duty to which he is most disinclined. 
There is no way so sure, to overcome the indisposi- 
tion of a reserved, or a studious man towards direct 
personal conversation with individuals, as working 
according to a plan. He may enter upon the dis- 
charge of the unwelcome service, from a sense of 
duty, but, before long, he begins to work with 
spontaneity and enjoyment. There is no fact in the 



PASTOEAL VISITING. 393 

Christian experience better established, than that 
the faithful performance of labor, from conscience, 
ends in its being performed with relish and pleasure. 
Conscience is finally wrought into the will, in a vital 
synthesis. Law, in the end, becomes an impulse, 
instead of a commandment. 

In systematizing this part of his work, the cler- 
gyman should fix a day for its performance. Let 
it uniformly be done on the same day of the week, 
and in the same part of the day. Again, he should 
pass around his entire parish within a certain time. 
This will make it necessary to visit his people by 
districts, or neighborhoods ; and, unless there be a 
special reason for it, he should not visit in the same 
locality again, until he has come round to it in his 
full circuit. This course will compel the parishion- 
er, should there be need of a special visit, as in case 
of sickness, religious anxiety, or affliction, to send 
for him, in obedience to the apostolic directiou, " Is 
any sick among you, let him call for the elders of 
the church." 

In regard to the day of the week, to be selected 
by the pastor, for this work, the nearer it is to the 
middle of it, the better. This is the time when his 
own physical strength is most recruited, from the 
labors of the Sabbath, and when he will be most 
inclined to leave his study, to mingle with his peo- 
ple. It is, also, the time when the congregation 
most need to have their attention recalled to spiritu- 
alities, as the mid-point between two Sabbaths. 



394 PASTOEAL THEOLOGY. 

With regard to the length of time to be spent, 
much depends upon the extent of the parish, and 
the number of the people. In a parish of ordinary 
size, one afternoon every week, especially if the 
evening ensuing be devoted to preaching in the 
district or neighborhood, is sufficient, — provided, 
the pastor makes his visits in the manner which we 
shall describe under another head. This may seem 
a short time to devote to parochial visiting ; but, if 
it be systematically and regularly devoted, it is 
longer than it looks. As, in a previous chapter, we 
remarked that even five hours of severe, close study, 
will accomplish a great deal in the way of intel- 
lectual culture and sermonizing, in the course of 
years, so we shall find that a half-day in each week, 
will accomplish much in the way of parochial labor, 
in the lapse of time. The clergyman, like every 
other man, needs to pay special attention to the 
particulars, of system, and uniformity, in action. 
Small spaces of time become ample and great, by 
being regularly and faithfully employed. It is 
because time is wasted so regularly and uniformly, 
and not because it is wasted in such large amounts 
at once, that so much of human life runs to waste. 
Every one is familiar with the story of the author 
who composed a voluminous work, in the course of 
his life, by merely devoting to it the ^ve or ten 
minutes, which he found he must uniformly wait 
for his dinner, after having been called. 

Besides these advantages upon the side of the 



PASTOEAL VISITING. 395 

Jergyman, in systematic visiting, there are others 
upon the side of the congregation. They will be 
pleased with their pastor's business-like method. 
They will copy his example, and become a more 
punctual and systematic people, both secularly and 
religiously. They will notice that their pastor is a 
man who lays out his work, and, what is more, 
does it, and, what is still more, does it thoroughly. 
They will respect him for it. They will not crowd 
him, and urge him, as they will a minister who has 
no system, and who is therefore always lagging in his 
work. They will not volunteer advice to him, for 
they will perceive that he does not need any. And, 
if a parishioner, with more self-confidence than self- 
knowledge, should take the clergyman to task, and 
suggest that more pastoral visits would be accept- 
able, or that fewer would suffice, the systematic 
pastor can say to him, " The work is laid out for 
the year ; the campaign is begun, and going on." 

Again, by this method, the clergyman will avoid 
all appearance of partiality. One prolific source of 
difficulty between pastor and people, in this age 
and country, lies in the suspiciousness of a portion 
of the people. All men are free and equal, but 
some are more tormented by the consciousness, than 
others. This part of society are afraid that their 
merits are not sufficiently recognized, and are con- 
stantly watching to see if others are not esteemed 
more highly than themselves. A true republican 
feeling is dignified and unsuspicious; but vulgar 



396 PASTORAL THEOLOGY. 

democracy impliedly acknowledges its desert of 
neglect, by continually apprehending that it is neg- 
lected. This spirit leads to rivalries and jealousies 
among a people, and the pastor needs great tact and 
judgment in managing it. There is no better way 
of dealing with this temper, if it exists, than to 
visit a parish systematically. Each family then 
takes its turn. No person is neglected, and no per- 
son can claim more than the pre-arranged and pre- 
determined amount of attention, except for special 
reasons. The pastor, upon this plan, moves around 
among his whole people, a faithful, systematic, and 
impartial man. He is no respecter of persons. He 
goes to converse with the members of his flock, 
upon the concerns of their soul, each in his turn. 
He sees no difference between them, except moral 
and spiritual difference. If he takes a deeper inter- 
est, for the time being, in one of his parishioners, 
than he does in the rest of them, it is only because 
the one sinner that repents causes more joy, than 
the ninety and nine just persons which need no re- 
pentance. The spiritual condition of this person 
distinguishes him from the thoughtless and indiffer- 
ent mass, and the pastor would rejoice, if his whole 
parish might become an object of equally distin- 
guished attention, for the same reason. 

2. Secondly, the clergyman should visit his con- 
gregation professionally. The term is employed 
here, in its technical signification. "When he per- 
forms strictly parochial labor, let him visit as a 



PASTOEAL VISITING. 397 

clergyman, and go into a house upon a purely and 
wholly religious errand. Much time is wasted by 
the pastor, in merely secular, social intercourse, even 
when going the rounds of his parish. Ostensibly, 
he is about the business of his profession, the care 
of souls; but really, he is merely acting the part of 
a courteous and polite gentleman. Even if he gives 
the subject of religion some attention, it is only at 
the close of his interview, after secular topics have 
been discussed. It may be, that he shrinks from a 
direct address to an individual, upon the concerns of 
his soul, and therefore, as he thinks, prepares the 
way, that he may broach the difficult subject indi- 
rectly. He enters into a general and miscellaneous 
conversation, and if he comes to the subject of reli- 
gion at all, it is only late, and after the energy and 
briskness of the conversation have flagged. More- 
over, the person to be addressed, is quick to detect 
this shrinking upon the part of his pastor, and, if 
really unwilling to be spoken to upon the subject 
of religion, will adroitly lead the conversation away 
into other directions. The man who is averse to 
religious conversation, and who, therefore, specially 
needs to be directly and plainly addressed, is the 
last person to be surprised into such a conversation. 
His eyes are wide open, and the only true way for 
the pastor, when the proper time for it has come, 
and the pastoral visit is made, is to look him in the 
eye, and speak directly and affectionately upon the 
most momentous of all subjects. 



398 PASTORAL THEOLOGY. 

That lie may visit in this professional manner, 
the pastor should have an understanding, to this 
effect, with his people. In the very opening of his 
ministry, let him preach a sermon upon the subject 
of parochial labor, explaining the nature and pur- 
pose of this part of the clergyman's duty, and pre- 
paring the minds of his people, for a strictly profes- 
sional performance of it. Then, they will expect 
nothing but religious conversation, when a pastoral 
visit is made, and will be ready for it. Apprecia- 
ting the fidelity of their minister, they will be at 
pains to meet him at their homes. A clergyman 
who is thus systematic and faithful, soon accustoms 
his congregation to his own good way of perform- 
ing duty, so that they not only adjust themselves to 
his exact and thorough methods, but come to like 
them. 

This is by far the most successful mode of reach- 
ing the individual conscience, in direct religious 
conversation. We have already alluded to the fact, 
that the endeavor to introduce the subject of reli- 
gion indirectly, and imperceptibly, commonly fails, 
because of the adroitness of the unwilling person 
addressed. He is quick to detect the shrinking of 
the clergyman, from the performance of the most 
difficult part of ministerial duty, and though it 
may, or may not, result from a sensitive nature, he 
is very apt to impute it to a false shame. The con- 
sequence is, that the clergyman loses much of his 
weight of authority and influence, in the eyes of the 



PASTOEAL VISITING. 399 

parishioner, and never gains the ascendency over 
him, to which he is entitled by his profession and 
calling, because he does not act tip to its privileges 
and prerogatives. 

When, therefore, a parochial call is made, let the 
pastor plunge in medias sacras res. Let him not 
atttempt to bridge over the chasm between seculari- 
ties and spiritualities, but let him leap over. He 
has a right to do so, because it is understood be- 
tween the parties, what particular subject it is that 
has brought him into the household. He courteously 
concedes a few words to ordinary interests, but 
when this concession is made, he proceeds to the 
proper business of the occasion. This method 
brings the subject of the soul, and its needs, before 
the mind of a parishioner, with a formal authority, 
that causes him to realize that it is no merely 
passing and secondary topic. The clergyman does 
not admit that religion may be introduced side-wise, 
to his attention. He has come upon purpose, to 
direct his thoughts to this great concern. And this 
method relieves both parties from embarrassment, or 
constraint. For, the parishioner is entirely free in the 
matter. He is not compelled to be a party to the 
arrangement which brings the clergyman upon a 
purely religious errand, to himself, and to his house- 
hold. But if he does voluntarily admit him to 
personal conversation, in the capacity of a spiritual 
adviser, then he is obligated to let him do his work 
faithfully, and well. And even the worldly man is 



400 PASTOEAL THEOLOGY. 

better pleased with this thorough professional deal- 
ing, than might be supposed at first sight. Even 
if, owing to the hardness of the heart and the in- 
tensity of the worldliness, the pastor makes no 
other impression, he will show, beyond dispute, that 
he is an earnest and sincere watcher for souls, and 
fisher of men. The parishioner will say to himself: 
" My pastor understands his work, and performs it 
with fidelity ; it will not be his fault, if I continue 
irreligious." It is certain, that this spiritual ear- 
nestness and love for the human soul, when thus 
organized into a regular plan of operations, and 
systematized into regular uniformity, will produce 
results. Thoughtless men, finding their pastor upon 
their trail, coming into their families, and to them- 
selves personally, with a plain and affectionate ad- 
dress upon the subject of religion, and nothing else, 
once in every year or half year, will begin to think 
of what it all means. They will find themselves in 
a net-work. They will see that they are caught in a 
process. Their pastor has laid out his work ahead, 
for many long years, and, if he lives, and they live, 
they know that the regular motion of the globe 
will bring him around to them, once in so often. 
They will come to some conclusion. They will 
either submit, and subject themselves to these uni- 
form and persistent influences, or else they will get 
clear of them altogether. In ninety-nine cases out 
of a hundred, they will do the former thing, and 
thus the pastor will be instrumental, by his deter- 



PASTOEAL VISITING. 401 

mined parochial fidelity, in bringing into the church, 
a. great number who would otherwise go through 
life almost Christians, and die unregenerate. 

We have advised a systematic visitation of the 
parish, by districts or neighborhoods. In case the 
clergyman is settled among an agricultural popula- 
tion, widely scattered, he will find this much the 
easiest, and surest way to communicate with the 
whole body of his people. His parish is his dio- 
cese, and he is its bishop. Let him make his 
visitations through the whole length and breadth 
of it, with the same system and regularity, with 
which the prelatical bishop makes his annual visi- 
tation. The pastor should also imitate the method 
of the prelate, in another respect, and preach in 
these districts, in connection with his pastoral calls. 
If he is settled in a city or town, where the main 
body of the congregation are within a short 
distance of the church edifice, his public discourses 
must be in one place. But, if his lot has been cast 
among an agricultural people, who are scattered 
(and this is the kind of parish, in which the major- 
ity of clergymen are appointed to labor), he should 
preach a free, extemporaneous discourse, in the 
evening of the day of his visitation. Having gone 
from house to house, in the manner that has been 
described, let him wind up the earnest work of 
pastoral visiting, for the week, with a plain and 
glowing address to the families of the district, as- 
sembled at an appointed place. He will find it a 
26 



402 PASTOEAL THEOLOGY. 

most genial and exhilarating service, upon his own 
part, and a most interesting and profitable one, upon 
the part of the people. Enforcing, in a common 
assemblage, all that he has said in the families, and 
to the individuals, he will clinch the nails which he 
has been driving. 

Pastoral visiting, conducted in the manner de- 
scribed, is a very efficient aid to the public preach- 
ing of the Sabbath and the sanctuary. The paro- 
chial call, combined with the free, extemporaneous 
lecture, corroborates the sermon. The pastor of this 
true stamp is the complement of the preacher. He 
supplies, and fills out, what is lacking, in the strictly 
public character and functions of the sacred orator. 
Having, upon the Sabbath, and in the Christian 
temple, logically and elaborately enunciated the 
principles of the oracles of God, he comes down 
from the pulpit, and on the week day goes into the 
private house, and applies the truth to the indi- 
vidual. The clergyman, is in this way, a complete 
man, and does a complete work. He is both a 
preacher and a pastor. 

If there were space, it would be natural, here, to 
enlarge upon the reciprocal relations and influences 
of these two clerical functions, particularly with 
reference to sermonizing. It is obvious, that such a 
regular, and systematic intercourse with his congre- 
gation, will fill the mind of the clergyman with sub- 
jects for sermons, with plans, and methods of treat- 
ing them, and with trains of reflection. Nothing 



PASTOEAL VISITING. 403 

so kindles and enriches the orator's mind, as living 
intercourse with individual persons. A preacher 
who is in the habit of conversing with all grades of 
society, and becomes acquainted with the great va- 
rieties in the Christian experience, and the sinful 
experience, will be an exuberant and overflowing 
sermonizer. Full of matter, and full of animation, 
he will vitalize every subject he discusses, no mat- 
ter how trite it may have become in the minds of 
others. Passing through the parched valley of 
Baca, he will make it a well. He will rain upon 
the driest tract, and the rain will fill the pools. 

The systematic, and professional manner of visit- 
ing his congregation recommends itself to the cler- 
gyman, upon the ground of its great practical 
usefulness. It is a very sure means of producing 
conversions and revivals. So far as human agency 
is concerned, it seems to be the divinely appointed 
method, of bringing the experience of individuals to 
that crisis which results in actual conversion. The 
public preaching of the Sabbath and the sanctuary 
is formal, logical, and oratorical. It ought to be so. 
Its general purpose, like that of all eloquence, is to 
instruct the mind, with a view to move the affec- 
tions, and actuate the will. But, this practical effect 
of sacred eloquence does not, commonly, occur imme- 
diately, and at the close of the discourse. It is in- 
deed true, that the sermon is sometimes instrumen- 
tal in conversion, upon the spot, in the house of 
God. But this is a rare case. While the secular 



404 PASTOKAL THEOLOGY. <? 

orator, the jurist, or the statesman, sees the effect of 
his eloquence in the verdict or the vote given im- 
mediately, the sacred orator does not ordinarily see 
the practical effect of his eloquence, until after many 
days, it may be months or years. Hence, the need 
of following up the sermon with the pastoral visit. 
Hence, the pastor must tread close upon the heels 
of the preacher. 

Preaching upon the Sabbath, if it is plain and 
powerful, produces an impression, which, if it could 
only be perpetuated, would result in a change of 
character and conduct. But, occurring at internals 
of a week, the effect of sermons is too often evanes- 
cent, unless it is seconded by other agencies. Hence, 
the disposition, in some periods and localities, to 
protracted sermonizing, to a series of public ad- 
dresses to the popular mind, — a method which, if 
judiciously employed by the pastor, aided by his 
ministerial brethren rather than by an evangelist, 
is often productive of great and good results. With- 
out in the least disparaging this mode of promoting 
conversions and revivals, and believing that it is 
perfectly legitimate and safe to employ it, whenever 
the craving for additional preaching, upon the part 
of the people, renders it necessary, we yet insist, that 
systematic pastoral visiting is the principal means 
to be relied upon, by the ministry, in order to bring 
individual men to a crisis, and a decision. When- 
ever it has been faithfully employed, this part of the 
clergyman's service has been rich in fruits; and it 



PASTOBAL VISITING. 405 

is an evil day for the Church, when it is neglected, 
and more public and mechanical means are adopted 
in the place of it. Addressing parishioners in per- 
son, inquiring into their state of mind, telling them 
plainly and affectionately what their prospects for 
eternity really are, and what they need in order to 
salvation, entreating them not to stifle convictions, 
urging home the truths that have impressed them 
upon the Sabbath, — doing this work, is the surest 
way to bring matters to an issue, with the impeni- 
tent. If the clergyman would see what may be 
accomplished by pastoral work, let him read Bax- 
ter's account of his labors at Kidderminster. Few 
ministers have so large a charge as he had, and few 
are called to do so much of this service. But the 
same proportionate laboriousness will produce the 
same proportionate results. When Baxter first went 
to Kidderminster, he says, "there was about one 
family in a street that worshipped God, and called 
on his name ; and when he came away, there were 
some streets, where there was not more than one 
family on the side of a street that did not do so, 
and that did not, in professing serious godliness, 
give him hopes of their sincerity." From his own 
account, this was, in a great measure, the conse- 
quence of following his people to their homes, and 
there enforcing the lessons of the Sabbath and the 
sanctuary, catechising the families, and conversing 
with individuals. The pastor can do nothing more 
serviceable to his own ministerial power, and influ- 



406 PASTOEAL THEOLOGY. 

ence, than to study that account which Baxter gives 
of his labors as a pastor, 1 to set up Baxter's zeal 
and earnestness as a model, to adjust Baxter's plan 
and method of operations to the state of modern 
society, and then to make full proof of this part 
of his ministry. 

Compare, also, the very in- gow. Hanna: Life of Chalmers, 
teresting narrative given of Chal- Yol. II., ch. vi. 
mers's parochial work, at Glaa- 



CHAPTER VI. 

CATECHISING. 

The catechising of the children and youth in a 
congregation, is a theme that deserves to be dis- 
cussed with the comprehensiveness, and precision, 
of a systematic treatise. In the whole range of 
topics in Pastoral Theology, there is not one, that 
has stronger claims upon the attention of the clergy- 
man, than the doctrinal instruction of the rising gen- 
eration. Within the the half century, catechising 
has fallen greatly into disuse. Creeds themselves 
have been more undervalued, than, in some periods, 
they have been over-estimated. The consequence 
is, that the experience of the Church has outrun its 
knowledge. There are many, undoubtedly experi- 
mental Christians, who are unable to define the 
truths of Christianity, either singly, or in their con- 
nections in the system. They feel more than they 
reflect, and more than they can state. There is 
danger in this state of things. The Church cannot 
advance, it cannot even maintain itself upon its 
present position, by this theory and method of 



408 PASTOEAL THEOLOGY. 

religions culture. Experimental religion, without 
doctrinal knowledge, must deteriorate. Religious 
feeling will become more superficial, religious zeal 
more insincere, and religious action more fitful and 
selfish, if the mind of the Church is not obtaining 
clear and self-consistent conceptions of religious 
truth. A dead orthodoxy is an evil ; and, so is an 
ignorant pietism. But there is no necessity for 
either. Feeling and cognition are not antagonistic, 
but exist together in the most perfect Being. And 
only as they co-exist in the renewed mind, is there 
the highest type of Christian life. Without, how- 
ever, dwelling upon this part of the subject, we 
proceed to recommend the practice of catechising 
children and youth, by considering its influence, 
first, upon the clergyman himself, and, secondly, 
upon the people. 

1. The habit of imparting catechetical instruc- 
tion, developes the power of lucid and precise state- 
ment. The clergyman's theological knowledge is 
liable to be imperfect, in respect to the subtler and 
sharper distinctions in the Christian system. He 
apprehends the doctrines in their general scope and 
drift, but- does not draw that thin hair-line which 
marks them off from each other. Some very bitter 
controversies have arisen from the fact, that the one 
party distinguished interior differences, used lan- 
guage with scientific exactness, and stuck to terms, 
while the other party recognized no differences but 
external and obvious ones, and employed a loose 



catechising. 409 

phraseology, and even this with no rigorous uni- 
formity. 

There is something in the endeavor to convey 
doctrinal instruction to the human mind, especially 
when it is in the forming period, that is highly 
adapted to promote discrimination and clearness. 
The catechising pastor does not, that is, he should 
not, confine himself to merely putting the questions 
and hearing the answers. After the work of reci- 
ting is through, he then explains to the body of 
youth gathered before him, the meaning of the 
phraseology they have learned, and of the truths 
they have committed to memory. To do this well, 
and plainly, so that children and youth may under- 
stand, will draw upon the clergyman's nicest dis- 
crimination, the choicest portion of his vocabulary, 
and his most pertinent illustrations. It is often 
asserted, that it is impossible for children to under- 
stand the creed, — that the doctrines of justification, 
sanctification, and election, are too strong meat 
for babes. The difficulty lies rather in the teacher, 
than in the capacity of the pupil, or in the in- 
trinsic nature of the doctrine. He has only a 
vague and general apprehension of revealed truth, 
and has never trained himself to make luminous 
and exact statements of it. Any clergyman who 
is master of Christian theology, and who ,thor- 
oughly understands the creed and catechism, will 
be able to make the youth of his congregation 
understand it also, as others have done before 



410 PASTORAL THEOLOGY. 

him. And this endeavor will bring out into clear 
and definite forms of statement, those great ideas 
and truths of Christianity, which lie large but 
vague in too many minds. That clergyman who is 
in the habit of catechising, will know exactly what 
his own creed is, and can phrase it in language and 
illustrations intelligible to children and youth. 

2. A second effect of catechising upon the 
clergyman is, to render his views in theology de- 
cided. The importance of decision in theological 
opinions was remarked upon in a previous chapter, 
and it was affirmed that the study of creeds is one 
of the best means of acquiring it. He who is able 
to adopt a creed cordially, because he perceives and 
feels its intrinsic truthfulness, will be a positive 
man. It is plain, therefore, that all this work of 
teaching a creed, tends to determination and firm- 
ness of theological character. Catechising is, in 
reality, the intensely practical study of systematic 
theology, in the endeavor to transmute the dogmas 
of religion into the thoughts and feelings of the 
youthful mind. As man becomes a little child, in 
order to enter the kingdom of truth, so, in this pro- 
cess, the kingdom of truth becomes a little child. 
The creed is incarnated in the little children. 
While imparting this catechetical instruction, there- 
fore, the clergyman becomes more profoundly 
certain of the truth of Christianity. He finds it 
more and more impossible to doubt it. He grows 
more and more positive in his views and affirma- 



CATECHISING. 411 

tions, and gradually acquires that Scriptural bold- 
ness which causes him to speak with authority. 
Finding a response to the Evangelical system, in the 
heart and mind of childhood and youth, and hear- 
ing the testimony of the most sincere and unso- 
phisticated period of human life respecting it, 
the catechising clergyman matures into the most 
undoubting and impregnable of men. 

3. A third effect of catechising, upon the clergy- 
man, is to assure him of the harmony of revelation 
and reason. It may at first sight seem strange, to 
recommend the doctrinal instruction of children and 
youth, as a means of attaining to the true philosophy 
of religion. Nothing is more common, in the skeptic, 
than to speak of the creeds of the Christian Church, 
as at the very farthest remove from rationality. He 
is, generally, a little more willing to allow that the 
Scriptures are reconcilable with reason, than that 
the theological system which an Augustine, or a 
Calvin, derived from them, is. But, he has a design 
in this. The Calvinistic creed is definite. It is 
impossible to make it teach more than one system. 
There is no dispute, except among disingenuous 
men, in respect to what Calvinism really is. The 
Bible, on the other hand, is not a creed or a system, 
though it contains one. But what this system ac- 
tually is, is the point in regard to which Churches 
and theologians are disputing ; and hence, the skep- 
tic is more ready to concede the general rationality 
of the Bible, than he is that of a particular system, 



412 PASTOKAL THEOLOGY. 

like the Calvinistic, for example, because lie can im- 
mediately append to his admission respecting the 
Scriptures, the qualifying remark, that it is yet an 
open question what the Scriptures really teach. 
This addition is a saving clause for him, and his 
skeptical purposes. It has, moreover, passed over 
into the religious world, in the form of a feeling, 
and hence, we sometimes hear good men disparaging 
the creed, even the creed of their own Church, and 
advising, in a controversy with the infidel, to have 
as little as possible to do with doctrinal theology. 

There never was a greater error than this. For, 
what is a creed, but a generalization from the Scrip- 
tures? The Westminster symbol, for example, is 
the scientific substance of Revelation, in the view 
of the divines of the Westminster Assembly. That 
assembly was composed of the most learned, and 
reflecting men, of the Church of Christ in England, 
at that time. It embodied the philosophic mind of 
the Church, in that country, and century. If there 
was no scientific talent in the Westminster As- 
sembly, then there was none in England. And that 
assembly aimed to give to the churches that had 
called them together, a systematic statement of the 
contents of Revelation, or, in other words, a philo- 
sophical exhibition of the Scriptures, in a creed. It 
was their purpose, to present the fundamental truths 
of Christianity, not in a popular oratorical manner, 
but in a self-consistent and compact form, that should 
commend itself to the reason and judgment of man- 



CATECHISING. 413 

kind. If, therefore, there be any rationality in the 
Christian religion, any philosophy of Christianity, 
it is most natural to seek for it in the carefully con- 
structed symbol ; and hence, the clergyman, instead 
of conceding to the infidel that the catechism is in- 
defensible at the bar of reason, ought to refuse the 
concession instantaneously and always, and to join 
issue with him, and try the point. In so doing, he 
will certainly have one advantage which we have al- 
ready hinted at, namely, the distinctness and definite- 
ness of the creed ; and if the position which we have 
taken be correct, that the creed is the philosophical 
analysis of the contents of Revelation, by the philo- 
sophic mind of the Church, he will have the still 
further advantage, of the rationality of the creed. 

Hence we affirm, that the habit of studying 
the catechism, in order to teach it to youthful 
minds, conduces to the clergyman's perception of 
the unity of reason and religion. 1 The longer 
he studies and teaches the creed, the more unas- 
sailable does his conviction become, of its abso- 
lute rationality. He finds it commending itself 
to the frank and unsophisticated reason of the 
young. He sees the ingenuous mind responding 
to its statements concerning God and man, with 
that artless spontaneousness which is the strongest 



1 it is a fact of history, that the knowledge of Christianity to the 

scientific theology of the Ohnrch more cultivated catechumens, at 

took its first beginnings, in the Alexandria. Compare Guekicke : 

endeavor to impart an advanced Church History, § 59. 



414 PASTOEAL THEOLOGY. 

of evidences for the truth. " It is the most beauti- 
ful mark of the excellency of a doctrine," says 
Herder, " that it instructs a child." That which is 
welcomed by the open, unbiased nature of child- 
hood, is certainly true. For, if there be any pure 
reason, as Kant phrases it, among mankind, it is in 
children and youth. During this period in human 
life, reason shows itself in an instinctive, recipient 
and docile form, and responds more immediately and 
unhesitatingly to the voice of truth, than at an 
after period, when it has become better acquainted 
with error, and more or less sophisticated and blunt- 
ed by it. There may be a deeper meaning than 
appears upon the face of our Saviour's words, 
" Except ye receive the kingdom of heaven as little 
children, ye shall not enter therein." He may have 
also taught a lesson to the philosopher, and have 
meant to say, in addition to what we commonly 
understand by these words, " Except ye open your 
rational nature to the truth, with that freedom from 
prejudice and that docile recipiency which marks 
the child, ye can never apprehend it." 

1. Passing to the second division of the subject, 
namely, the influence of catechising upon the con- 
gregation, we remark, in the first place, that it re- 
sults in the indoctrination of the adults. We do 
not now refer to adults who were once the children 
and youth of a pastor's charge, but to such as have 
more recently come under a clergyman's ministry. 
In a long pastorate, the adult population becomes 



CATECHISING. 415 

indoctrinated, as a matter of course, in case the pas- 
tor begins to catechise at the opening of his minis- 
try. But besides this, the practice of catechising 
tends to the indirect spread of doctrinal knowledge, 
among those who are not the immediate objects of 
its influence. Uncatechised parents are uncon- 
sciously affected by their catechised children. Un- 
catechised adults, imperceptibly, learn to set a juster 
estimate upon the systematic doctrines of Chris- 
tianity, through their intercourse with catechised 
youth. The creed of the Church is more respected 
among the congregation, in case it is taught and 
explained to the children and youth. The pastor 
who is faithful in the performance of this duty, 
will see adults coming into the catechetical exercise, 
as listeners. Parents, whose early religious educa- 
tion was neglected, will accompany their children, 
not from mere curiosity, but from a desire to obtain 
a knowledge of the Word of God, which they value 
in their children, and of which they are conscious 
of being too destitute, themselves. In these, and 
other ways, doctrinal knowledge will radiate from 
the class of catechumens, into the whole body of 
an adult population whose catechetical education 
was neglected, both by their parents, and their 
minister. 

2. Secondly, catechising the youth of a parish 
protects them against infidelity and spurious phi- 
losophy. A well-indoctrinated person can state the 
fundamental truths of Christianity in exact phrase- 



416 PASTOEAL THEOLOGY. 

ology, can specify their connections in a system and 
their relations to each other, can quote the texts of 
Scripture which prove them, and, in proportion as 
his pastor has been thorough with him as a cate- 
chumen, can maintain and defend them in an argu- 
ment with an opposer. One thus disciplined is 
pre-occupied, fore-warned, and fore-armed. The 
skeptic cannot, as he can and does in case he is ar- 
guing with the uninstructed, mis-state and caricature 
the truth. The catechumen will set him right, by 
citing to him the well-weighed and precise phrase- 
ology of the creed; and this rectification in the 
outset, of an incorrect statement, always gravels the 
infidel, whether his mis-statement originates in a 
real or a pretended ignorance. A well-trained 
youth, in a contest with an ordinary skeptic, soon 
ceases to act uj)on the defensive. The unbeliever 
soon discovers that he is dealing with a mind that 
knows where it is, and what it is about, and is wil- 
ling to give over a contest which he began not from 
any love of the truth, or any desire of finding it, 
but solely from a mischievous, and really malig- 
nant wish, to undermine the religious belief of an 
ingenuous youth. 

Again, there is no preservative against philoso- 
phy falsely so called, so effectual as a doctrinal 
education. The youth, and especially the reading 
and literary youth, of a congregation, are liable to 
be misled by spurious science, because it is preten- 
tious and assuming. They have not yet reached 



CATECHISING. 417 

" the years which bring the philosophic mind," — to 
employ the phrase of Wordsworth. The genuine 
philosophic spirit is a thing of slow growth. The 
truly scientific mind adopts its philosophy, which is 
no other than its method of looking at things, with 
great circumspection, judgment, and deliberation. 
The immature understanding is exposed to great 
mistakes, in the formation and adoption of opinions 
in philosophy, and hence the great influence which 
a showy, pretentious, and utterly unscientific scheme 
sometimes exerts over the young men of a nation, 
or an age. The counterfeit science comes up before 
the youthful intellect, like Comus to the lady, with 
an insolence that is never seen in genuine philoso- 
phy, and attempts to carry it, by rudely bearing 
down upon it. It is both confident and contemptu- 
ous in its tone, and too often, like the arrogant and 
impudent adventurer in general society, succeeds in 
imposing upon the unpractised and untaught. 

But he who has received, from the mind of a 
learned and thoughtful clergyman, a thorough 
grounding in the principles and truths of Christian- 
ity, is the last one to be taken captive by a false 
system of speculation. He sees through it, and is 
not deceived by its pretensions. He is not thus to 
be irresistibly borne down, by its imposing appear- 
ance. Socrates is represented by Plato as remark 
ing, that nothing so speedily disposes of a showy 
and sounding system, like that of the Sophists, as a 
cool and deliberate examination of it. A big bell, 
27 



418 PASTOEAL THEOLOGY. 

he says, booms out a great noise, but place only 
one single finger firmly upon the bell, and the 
sound which is going out into all the earth, will 
stop. A youth who understands the scheme of 
Christianity, and has been made deliberative and 
reflecting, by the catechism, will examine a preten- 
tious system before he adopts it, and, especially, be- 
fore he surrenders his religious belief for the sake 
of adopting it. 

In the present condition of society, there is great 
need of catechetical instruction, in order to protect 
the rising generation from infidelity in the form of 
false philosophy. Unbelief does not now adopt the 
open, and comparatively manly method of the last 
century. The English deists did not pretend to be 
Christians, but attacked Christianity with all their 
force. The French infidels did the same, only with 
more virulence and hatred. But the infidel of the 
present day, claims to be only a more philosophic 
and advanced Christian. Skepticism now repre- 
sents itself as the refinement, and inmost essence, of 
Christianity. The infidel schools in England and 
America deny the charge of unbelief. They aifirm 
that they are themselves the highest of believers, 
and have a mission to lift up the general mass of 
Christians, to a higher, even the highest, religious 
position. Their system does not contain so much 
truth as that of the English deists, neither is it as 
consistently constructed, nor as clearly expressed ; 
but instead of allowing it to pass for what it is, 



catechising. 419 

these pantheistic and materializing skeptics attempt 
to palm it off, as the permanent residuum of truth, 
after the Biblical and ecclesiastical elements have 
been purged out, as dross. 

The ministry cannot protect the cultivated youth 
of their care, from these artifices of unbelief, by de- 
crying philosophy in the abstract. This only ren- 
ders them suspicious, and strengthens their doubts, 
if they have any, respecting the rationality and phi- 
losophic necessity of the Christian faith. A clergy - 
man should never vilify a legitimate department of 
human knowledge, and philosophy is such. His 
true method is, to guide the inquiring mind into the 
very science of Christianity, as it is presented in the 
creed, and thereby enable it to see, beyond dispute, 
that the truths of Revelation are excellent in them- 
selves, and in their influence ; that they exhibit 
worthy views of the Divine character, — representa- 
tions of the holiness, justice, mercy, wisdom, truth, 
and power of Grod, that are intuitively rational ; 
that in respect to man's character (a point which 
usually troubles the skeptic, for he is more solici- 
tous about imputations upon man, than upon God), 
the statements in the catechism are questions of 
fact, and may be verified by every man's conscious- 
ness, — let the clergyman, in brief, fill the mind of 
the catechumen with the conviction, that the Chris- 
tian system, as laid down in the doctrinal standards, 
is the absolute and ultimate religion for man, and 
he may then leave him to deal with infidelity, and 



420 PASTOEAL THEOLOGY. 

spurious philosophy, by himself. Instead of being 
made ashamed of Christianity, and of his Christian 
education and belief, by the tone of the scorner, the 
pastor himself may, perhaps, have to guard his 
pupil against a too intense contempt for the shal- 
lowness of skepticism, and remind him, that he that 
thinketh he standeth must take heed lest he fall. 
It is certain, that if the rising generation could 
only receive such a catechetical and doctrinal edu- 
cation as we are describing, from the pastorate of 
the land, infidelity and false philosophy would find 
it difficult to draw breath, in such a pure intel- 
lectual atmosphere as would exist for the next fifty 
years, to say nothing of the moral and religious 
atmosphere that would be generated. 

3. A third effect of catechetical instruction upon 
the congregation, is to promote a better understand- 
ing of the Word of God. The youth of this coun- 
try, during the last half century, have committed 
much of the Bible to memory. The Sabbath-School 
has made the present generation of both parents 
and children, familiar with the contents of Revela- 
tion ; but we are inclined to think, that this mass 
of material is somewhat lacking in system, and or- 
ganization. It is not sufficient to learn by rote, 
independent passages and isolated texts of Scrip- 
ture ; they ought to be made to teach some truth, 
and establish some doctrine, and ultimately be 
systematized into a body of theology. It is an 
error, to study the Bible without generalizing its 



C ATECKTSESra 421 

teachings, and acquiring some conception of it as a 
whole. Single unconnected texts are oftentimes 
dangerous half-truths, or positive untruths. Noth- 
ing but the power and impression of isolated pas- 
sages of Scripture, keeps Universalism in existence. 
Tne moment that that denomination shall begin to 
understand, and interpret, the contents of the Bible 
as a self-consistent whole, it will begin to die. 
"Texts of Scripture," says Donne, "are like the 
hairs in a horse's tail. Unite them, and they con- 
cur in one root of strength and beauty ; but take 
them separately, and they can be used only as 
snares and springs to catch woodcocks." 

The pastor should, therefore, combine catechet- 
ical with Sabbath-School instruction. While he 
enlists the active zeal of his best educated parish- 
ioners, in the Sabbath-School, he should show his 
own deep interest in this excellent institution, by 
personally generalizing its teachings, in the catechet- 
ical exercise, and thereby putting the crown upon 
its influence. The pastor who thus completes the 
work of the Sabbath-School teacher, will raise up a 
generation of exceedingly intelligent Biblical schol- 
ars. It was once said of a very learned, and at the 
same time very logical, jurist, that his learning was 
continually passing from his memory into his judg- 
ment. His acquisitions were not merely passively 
held, but were used for the argumentative purposes 
of his profession. In like manner, the indoctrina- 
tion of Sabbath-School scholars causes the contents 



422 PASTOEAL THEOLOGY. 

of the memory to pass over into the reason and the 
judgment, and makes all the texts and passages 
that have been learned, subservient to an intelligent 
and self-consistent religious belief. Indeed, to 
borrow an illustration from the Kantean philosophy, 
the catechism does with the memorized contents of 
Scripture, what the understanding, by its categories, 
does with the passive contents of the sense. It 
reduces the scattered and manifold elements to 
compactness and unity, and converts the large 
and distracting variety of items into distinct 
forms and clear conceptions, so that the mind can 
take this great number of particulars all in at once, 
and feel their single and combined impression. The 
catechism enables the pupil to feel the force of the 
whole Bible, and of the Bible as a whole. 

4. A fourth effect of catechising, is to render the 
youth of a congregation more intelligent hearers of 
preaching. One reason why preaching is uninter- 
esting to youth, is the fact, that they carry no clue 
to it in their minds. They do not see any very 
close connection between the serinon, and any thing 
within themselves. No one can be interested in a 
discourse, unless he perceives the drift and bearing 
of it f and in order to this, he must carry within 

1 This supposes, of course, that berry, in a recent number of a 

the sermon has a drift and bear- popular monthly magazine, repre- 

ing. In some quarters, however, sents a certain pulpit celebrity as 

this unity and self-consistence is having introduced a new era in 

thought to be a defect, in sacred sermonizing, by showing how to 

eloquence. For example, a Dog- deliver discourses that "Edwards 



CATECHISING. 423 

himself some kind of internal correspondent to it. 
Now, the mental correspondent to an excellent ser- 
mon, is an excellent scheme of Christian doctrine, 
in the mind of the hearer. When this exists, the 
sermon has a reference, and an easy reference ; and 
the mind possesses a key that unlocks it, a clue or 
magic thread which leads it along through the 
whole performance. This is the reason why clergy- 
men are better auditors, generally, than laymen. 
They have more of the inward correspondent to 
the sermon, — more knowledge of the Christian sys- 
tem. It is plain, therefore, that, just in proportion 
as the pastor indoctrinates the youth of his charge, 
he is making good auditors for himself. He will 
find the youth, who is generally too little interested 
in preaching, looking up to the pulpit with as keen 
an eye as any of his hearers, and with a more tender 
and susceptible heart. 

5. A fifth effect of catechising, is to induce seri- 
ousness among the youthful part of the congrega- 
tion. There is such a correspondency between 
truth and the reasonable soul of man, that reflection 
naturally results in a grave temper. This is seen 

.and Voltaire, Whitefield and like pulpit eloquence, which re- 
Thomas Paine, would heartily quires scientific training, and pro- 
and equally enjoy "! Itisimpos- fessional culture, and at least a 
sible, since the invention of print- little faith in the Christian reli- 
ing, and with the freedom and gion, in order to its comprehen- 
cheapness of the press, to prevent sion, are as worthless as they 
the shoemaker from going beyond would be in regard to the calcu- 
his last. But such judgments of lus itself. 
a mere litterateur, upon a subject 



424 PASTOEAL THEOLOGY. 

even in the sphere of secular knowledge. The men 
of science, — the studious mathematician, the curi- 
ous and analyzing chemist, the gazing astronomer, — 
are seriously disposed. Study casts a shadow. 
This is still more true, in the province of morals and 
religion. He who meditates upon divine truth, 
may not be so changed by it as to become a new 
creature in disposition and feeling, but he will be 
sobered by it. He has no option. His rational 
mind was created to be influenced by the great 
truths of God and eternity, and it is true to its 
construction, to the extent of being made serious, 
though not necessarily to the extent of being made 
holy. Just so far, consequently, as a pastor brings 
the doctrines of Christianity to bear upon the 
youthful mind, does he solemnize it. For they 
are the most serious of all themes of reflection, 
and throw a deeper shadow over a frivolous and 
volatile spirit, than all other truths ; and this is 
one reason why the worldly and the gay shun 
them, as they do the house of mourning and the 
grave-yard. The pastor can take no course so 
effectual, against that giddy levity which so infects 
the younger portion of society, as to imbue it with 
evangelical ideas. Such knowledge elevates the 
mind, and this mental elevation is opposed to the 
emptiness and littleness of fashionable life. If an 
intellectual person does not avoid the ball-room 
from any higher motive, he is very apt to, from the 
lower motive of self-respect. He is too literary to 



CATECHISING. 425 

dance. The same feeling, in kind, that keeps the 
philosopher, and the thoughtful man of science, from 
the rounds of fashionable life, keeps him from them. 
In this manner, the high religious education which 
we are recommending, makes its power felt through 
that younger portion of community which so often 
gives tone to society, and prepares the way for the 
more decisive and actually converting effects of 
Divine truth. 

6. And this suggests as the sixth effect of cate- 
chising, that it results in frequent conversions. The 
Spirit of God is the Spirit of truth. Hence that 
mind which is saturated with the teachings of Reve- 
lation, contains something with which the Divine 
energy can work. It is indeed true, that the in- 
doctrinated natural man is as really averse to God 
and holiness, as the unindoctrinated. The carnal 
will is the same, whether within the pale of 
Christendom or out of it, and the necessity of 
Divine influences, in order to its renewal, is as 
great in one instance, as the other. But, he 
who has acquired a clear theoretical apprehen- 
sion of the doctrines of Christianity, is much 
more likely to be the subject of special and 
efficacious grace, than is the pagan, or the unin- 
structed nominal Christian. There may be as much 
perversity and obstinacy of will, as worldly and 
sinful affections, in the catechised as in the uncate- 
chised youth, but there is also an amount of truth 
in the mind of the former, which is not in the 



426 PASTOEAL THEOLOGY. 

latter. This truth is God's truth. God the Spirit 
finds His own word .congruous with His own agency, 
and therefore acts with it, and by it. The Holy 
Ghost, like the Eedeemer, " conies to His own," and 
" His own " are the doctrines of revelation. Hence, 
conversions may be expected with more frequency 
among an indoctrinated, than among an unindoctri- 
nated population. God honors His own revelation. 
The human mind is not worthy of honor from the 
Eternal, but the truth lodged in it is worthy ; and 
God says to the preacher, as He did to the children 
of Israel, " It is not for your sake, but for my truth's 
sake, and my name's sake, that I bestow the bles- 
sing." 

7. A seventh and final effect of catechising, is 
that it results in genuine conversions. Knowledge 
is favorable to thoroughness in mental exercises, 
generally. The surest way to prevent hypocrisy 
or self-deception, is to cause the light of truth to 
shine into the mind. Give a youth, or a man, cor- 
rect conceptions of the holiness of God, and the 
spirituality and extent of the Divine ]aw, and you 
take the most direct means of preventing a spurious 
religious experience. He may not come to a genu- 
ine experience, but he will not be liable to rest in a 
false one. He may not become a Christian, but 
neither will he rank himself with Christians. His 
orthodox head will be likely to keep him out of the 
visible Church, until he is really fit to join it. But, 
besides this negative effect, catechising tends directly 



CATECHISING. 427 

to a deep and wide religious experience. Chris- 
tian character matures rapidly, when the mind is 
leavened with evangelical truth, and it is developed 
symmetrically, because the fundamental doctrines 
have been studied in their connections in a system. 
These co-ordinated truths regulate and shape the 
experience, so that one grace or quality is not neg- 
lected for the sake of another. The Christian 
character is developed, and compacted, by that which 
every doctrine supplies, making increase of the 
whole in true and beautiful proportions. 

These, then, are the principal reasons, why the 
practice of catechising children and youth should 
be repristinated in the American Churches. It is 
the hope, and perhaps somewhat too much the 
boast, that the American Republic is called to per- 
form a great work in the evangelization of the 
globe. • It will not be either inclined or able to do 
this, unless it is itself a deeply thoughtful and pro- 
foundly religious nation. It would be a most hope- 
ful indication, if the intense interest which the 
American feels in politics, could be transferred to 
theology, and that wide acquaintance with govern- 
ment, which marks him, might be equalled, and ex- 
ceeded, by his knowledge of the purposes and plans 
of God in Redemption. Would that the laws and 
principles, the ideas and doctrines, of the Christian 
religion, might be, for the new power that is rising 
in the West, what the civil law, and the political 
constitution, w r ere, for imperial Rome in the East. 



428 PASTOEAL THEOLOGY. 

" The Romans, in their best days, made every school- 
boy learn by heart the Twelve Tables, and the 
Twelve Tables were the catechism of Roman pnblic 
and private law, of their constitution, and of the 
proud jus Quiritium that led the Roman citizen to 
pronounce so confidently, as a vox et invocation his 
civis JRomanus sum, in the most distant corners of 
the land, and which the captive Apostle collectedly 
asserted twice before the provincial officers. Cicero 
says that when he was a boy, he learned the Twelve 
Tables ut carmen necessarium, like an indispensable 
formulary, a political breviary, and deplores that at 
the time when he was composing his treatise on 
the Laws, in which he mentions the fact, the prac- 
tice was failing into disuse." 1 Such ought to be 
the interest taken in the Christian faith, by a people 
like the American, the foundations of whose gov- 
ernment were laid in the truths of Revelation, and 
all of whose early history was religious. Upon the 
clergy, it mainly depends, whether systematic reli- 
gion, or systematic infidelity, shall be the future car- 
men necessarium of the multiplying millions on this 
continent. Sir Joshua Reynolds, in the last of his 
Lectures before the Royal Academy, thus expresses 
his sense of the importance of the study of the 
works, and spirit, of the mightiest and greatest of 
artists : " I should desire that the last words which 
I should pronounce in this Academy, and from this 

1 Liebee : Inaugural Discourse before Columbia College. 



CATECHISING. 429 

place, might be tlie name of Michael Angelo." In 
closing these brief chapters upon Pastoral Theology, 
we feel deeply, that there is not a topic of greater 
importance than this subject of catechising; and 
the last words we should desire to address a young 
clergyman, as he is going forth to his life-long 
labor, would be an exhortation to make full proof 
of that part of his ministry, to which belongs the 
indoctrination of the rising generation, in the truths 
and principles of the Christian Religion. 



THE END. 



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STANLEY'S JEWISH CHURCH. 

Lectures on tlie History of tine Jewish Church, from Samuel to toe Captivity. By 
A. P. Stanley, D. D., author of " Sinai and Palestine." 1 vol. 8vo. Maps and illustrations. Price $5.00. 

The author's familiarity with the sacred sites, and unrivalled descriptive powers, enable him to har- 
monize and verify the Scripture into a living and breathing vitality, that forms the best possible answer to 
the petty cavils of critics and skeptics. 

"Dean Stanley's Lectures on the Jewish Church have the same conciliating qualities as the old, now 
familiar to many readers. From the Sacred books, and from his own knowledge of Palestine, he tells the 
grand old story again; peoples the fields of Bethlehem with reapers, fights the battles of David, reviews 
the glory of Solomon, traces the great schism in Jewry down to the days when the great pastoral and war- 
like tribes were carried away captive. It is a bright and wonderful story ; told by Dean Stanley much as 
the substance of Shakespeare is told by Charles Lamb." — London Athenaum. 

"Earnest, eloquent, learned, with a style that is never monotonous, but luring through its eloquence, the 
lectures will maintain his fame as author, scholar, and divine. We could point out many passages that 
glow with a true poetic fire, but there are hundreds pictorially rich and poetically true. The reader 
experiences no weariness, for in every page and paragraph there is something to engage the mind and 
refresh the soul."— London Critic. 

Also oy the same Author, PART I of the 

LECTURES on the HISTORY of the JEWISH 

CHURCH, from Abraham to Samuel. 1 vol. 8vo, with Maps. Price $4.00. 

LECTURES on the HISTORY of the EASTERN 

CHURCH, with an Introduction on the study of Ecclesiastical History. 2 vols. 8vo, 
with Maps. Price $4.00. 

Complete sets Stanley Histories, as above, 3 vols., $13.00. 

SERMONS IN THE EAST. Preached during the 

Tour in the East of H. K. H. the Prince of Wales. 1 vol. 12mo, $1.50. 
Copies sent post-paid on receipt of price. 



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